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EXPERIMENTS 



OF 



[SPIRITUAL LIFE and HEALTH and their PRESERVATIVES 



ROGER WILLI AMS 



RE-PRINTED BY 

SIDN EY S. RIDER 
PROVIDENCE. 

1863. 



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EXPERIMENTS 

OF 

Spiritual Life 8c Health, 

And their 

PRESERVATIVES 

In which the T»ea\ejl Ghild of God may 

get -Jffurance of his Spiritual! Life 
and Ble-ffetlrteje 

And the Strongefe may finde proportionable Dijco- 
veriesofhis ChrifiUn Growth, and the means of it. 



By ^feg^ Williams of 'Providence in 
n y\£eTb-England. 



^Lo\don, Printed, in the Second Month, 




RE-PRINTED BY 

SIDN EY S. RIDER, 
PROVIDENCE. 

1863. 




o 






INTRODUCTION, 



As the exiftence of the following tract was, until 
quite recently, unknown,* a few words of introduction, 
exhibiting its character and the circumftances under 
which it was written, may not be inappropriate. 

The object of the work is, briefly to prefent to 
the chriftian the evidences of perfonal piety and 
guard thefe evidences from abufe and mifapprehen- 
flon. It is divided into three parts. The author 
firft treats of the evidences of a piety, which, though 
real, is weak and imperfect; fecondly, the evidences 
of a vigorous and maturer piety ; and the third 
part contains directions for maintaining and increas- 
ing piety in the foul of the believer. It is written 
with clearness and difcrimination, and much refembles 
the treatifes of Baxter on the fame fubject. It is 



* Professor Knowles, in his Memoir of Roger Williams, makes the 
following statement : Mr. Williams is said to have published, in London, 
in 1652, a work entitled " Experiments in Spiritual Life and Health, 
and their Preservatives." Of this book, no copy has come to our 
knowledge. 



11 



as well adapted to the condition of chriftians of 
the prefent day as to the condition of thofe for 
whom it was written, two hundred and ten years 
fince. There cannot be found in it a word of 
feclarian bitterness ; on the contrary, it everywhere 
breathes the fpirit of catholic, chriftian charity. 

The circumftances under which it^was written 
are certainly peculiar. It feems that his wife, to 
whom he appears to have been tenderly attached, 
had been dangeroufly ill, but was now recovering. 
During her fickness he had been from home, labor- 
ing among the Indians ; and while abfent, he wrote 
this little treatife in the form of a letter to her, 
his object being simply to promote her fpiritual 
improvement. At the requeft of his friends, it 
was publifhed in London ; and a dedication was 
prefixed to it, addreffed to Lady Vane the Younger. 
In this dedication, occurs the following remarkable 
paflage : " The form and ftile I know will feem 
to this refined age too rude and barbarous, and 
the truth is, the mod of it was penned and writ, 
(so as seldom or never fuch difcourfes were,) in the 
thickeft of the naked Indians of America, in their very 
wild houfes, and by their barbarous fires, when the 
Lord was pleafed this laft year (more than ordinarily) 
to difpofe my abode and travel among them." 



Ill 



As a writer, Roger Williams has generally borne the 
reputation of a violent and bitter controverfialift. I be- 
lieve that in this refpect he has fuffered great injuftice. 
It would seem from this tract, that, on the con- 
trary, his fpirit was eminently candid and catholic, 
and that controverfy was to him a painful duty. 
In the fame dedication he fays : "It is true, I 
have been fometimes prefl to engage in controver- 
fies, but I can really and uprightly fay, my witness 
is on high, how harm and dolefull the touch of 
thefe firings are, [ is, ] and efpecially againfl fuch 
worthies both in old and New England, in whom 
I joyfully, before the world, acknowledge ( in many 
heavenly refpects ) a lively character and image of 
the love of God/' Every thing in this tract is in 
harmony with fuch a declaration. 

Stephen Randall, Esq., a defcendant of Roger 
Williams, a gentleman who cherifhes a proper re- 
fpect for the memory of his great anceftor, has been 
at much pains to procure the ufe of one of the only 
two known copies of this work, and at his inftance it 
is nqw re-publimed. It is nearly a fac simile of the 
original copy, retaining, unchanged, all the obfolete 
words and phrafes, with all the peculiarities of orthogra- 
phy. In this form it will be more interefling to the 
public, and efpecially to antiquarians, than it could 



IV 

be made by any change whatever. In the hope, 
that, after the lapfe of more than two centuries, it 
will again be acceptable *to chriftians of all denomi- 
nations, and exhibit in a new light the character 
of a great and good man, it is now prefented to 
the defcendants of the Puritans. 

F. W. 

Providence, December ist> 1862. 



fc#&g#gg#g£€3 



To the truly Honorable the 
Lady Vane, the Younger. 

Madam, 

YOur favourable, and Chriftian refpe&s to me 
{both of former and latter date) your Godly and 
Chriftian Letters to me, Jo many thoujand miles 
diftant in America : And your many gracious 
Demonftrations of an humble and Chriftian 
Spirit breathing in you; are a three fold Cord which have 
drawn thefe lines into your prejence. 

While I have Jometimes mufed how to exprefs a Chriftian 
gratitude, I am at loft perfwaded to crave your Ladyfhips 
acceptance of thefe poore Experiments of each true Chris- 
tians perfonall union, and communion with the Father 
of Spirits. 

// is true, I have been fometimes preft to engage in con- 
troverfies, but I can really and uprightly say, my Witnes 
is on high, how harfh and doleful the touch of thofe firings 
are, efpecially, againft fuch Worthies both in old and new- 
England, in whom I joyfully before the world acknowledge 
{in many heavenly ref peels) a lively character and Image 
of the Son of God. This broken piece, is a breath of a 
ftill and gentle voice, none but the God of this world, and 
the men of this world, can I lightly (at this turne) expect 
my oppofttes. 

At other times I have been drawne to confider of the lit- 
tle flock of jesus, his Army, his body, his building, 

that 



iv The EPISTLE 

that for thefe many hundred years have been fcattered, 
routed and laid waft and defolate :' At prefent, I onely 
examine who are the perfonall and particular Sheep of 
Jefus Chrift, his Souldiers, his living materials, though 
fcattered, divided, and not compos'd and ordred at their 
fouls defire. 

I confefs (Madam) it was but a private and fudden 
difcourfe, sent in private to my poor Companion and 
Yoak-fellow, occasioned by a sudden ficknefs threatening 
death, into which, and from which it pleased the Lord most 
graciously to cast and raise her. 

The forme and ftile I know willfeem to this refined age, 
too rude and barbarous : And the truth is, the most of it 
was pennd and writ {fo as feldom or never fuch discourses 
were) in the thickest of the naked Indians of America, in 
their very wild houses, and by their barbarous fires; when 
the Lord was pleased this last year {more then ordinarily) 
to dispose of my abode and travell amongst them. And yet, 
is the Language plaine ? it is the liker Christs : Is the 
composure rude ? fuch was his outward Beauty : Are the 
tryals {seemingly) too close? such is the two edged Sword of 
his moft holy Spirit, which pierceth between the very Soul 
and Spirit, and bringeth every thought into the obedience 
a/' Christ Jesus. 

Amongst the many Crowns of mercy (Madam) which it 
hath pleased the Father of mercies to crowne your soul with, 
as David speaks of his, Pfal. 103. there are two which 
justly challenge {and your Ladyship I know doth humbly 
acknowledge them) to be the fairest. 

'The first, That he himself e most high, most holy, {who 

makes his common choice, the poor, Jam. 1. and choofeth few 

1 Cor. 3. Lords, few Knights, few Ladies, {few wise, few noble, 

few mighty) hath freely chqfen you Madam, in so gracious 

and bleffed a meafure, to defire to feare his Name. 

A fecond, That for your deareft Companion and Guide 
in this vale of tears {amongst the famous Worthies of this 

age) 



DEDICATORIE. v 

age) he hath graciously guided you to such a blessed choice, of 
such an Husband on earth, who beares so bright an Image 
of your Husband in the Heavens, and in whose most 
holy and gracious hand, he hath been such a mercifull 
and faithfull Instrument, for both the freedoms both of 
the outward and inner man. 

I doe humbly acknowledge {that upon an absolute account) 
all is mercy, and yet I am also humbly confident, that in a 
respect [as he graciously remembered his old friend Abra- 
ham, and t els us of a Jpeciall love he yet bears the Jewes 
for Abrahams Jake, even so, he hath graciously vouch- 
safed at this present an honorable remembrance to the 
NAMES of fome of his more eminent former friends and 
witnesses. 

How hath he crowned the memory of those his i zealous 
Servants in K. Henry the Sth. his days* with a moft emi-* Cromwel 
nent and blejfed fucceffion of Juch names and fpirits at this'^d. Lam- 
day ? and in a gracious remembrance of his love to that 
blejfed daughter and witneffe of his the Lady Vane in £K 
Maries dayes ; how hath it pleased his wisedom and good- 
nesse, to remember and to honour that Name, both in your 
Ladifhip and Jo many otherways, with so many loving kind- 
nejfes at this day ? 

My humble cry (Madam) to the Lord /hall never cease, 
those all those your many obligations of both temporall 
and eternall mercies, may {like chaines of Adamant) 
draw and bind your precious Soul more and more to re- 
Jolve {by his grace affifting) to make his name great, who 
hath made your Jo and Jo to love his Name, 'his Son, his 
Spirit, his Truth, his Children, that others at the Torch 
of your exemplary meeknefle and fear of God, may 
light and kindle theirs ; 'That your Souls-eye more and 
more brightly may see him who is invifible, and may so ex- 
perimentally rejent thoje invifible and internal Honors, 
pleafures and profits that are in him that in comparijon 

thereof 



vi. The EPISTLE. 

thereof the visible and worldly, may be accounted by you but 
dreams of shadows, &c. That your great defire may be a 
likenerTe of so high and holy, and so dear a Saviour, and 
(as in other excellencies /#) in that especially of a desire of 
saving other s, your Children, Kindred, Servants, Friends, 
yea, Enemies : that neither the pleasing calme of pros- 
perity, nor the dreadfull storms of changes, may quench or 
dampe that holy fire of your souls love (in Life and 
Death) to Him whom your Ladyship hath so much infinite 
cause to love, but never yet saw, in whom, and for ever 

I desire to be 
Your Honours unfeignedly faithfull. 

R. W. 



To every truly Christian Reader. 

AS it is in the Earthly, fo it is in the Heavenly thy Husband. 
Marriage of a poor Sinner to his Maker. Theresa- 52 « 
ufeth firft to paffe a private kindling of Love, 
and a private confent and •pomise (which fome- 
times are long) before the open solemnity, and the 
publike profeffion of a Married Life together. This is 
my prefent designe, (not to controvert the matters of 
publike Order and Worfhip, but) to prefent fome poor 
Experiments of thofe Perfonall excellencies of each true 
beleGv'mgfoule and fpirit. 

The Holy Spirit (in Ifaiah) tels us of Ballances where- Isa - 40 - 
in the moft ffigi? weighs the Hills and Mountains : As 
alfo in Solomon, of Ballances whereinhee weighs the very 
Spirits, even of men whofe way is right in their owne 
eyes. And in John (14.) he commands us to try the 
Spirits, pretending to come from Chrift Jefus, whether 
they be of God, or no. 

There is not the grofTeft Proteftant or Papift, but pre- Great preten . 
tends to the Spirit of God ; yea that horrid Monjler ces to the ho- 
Mahomet, blufht not to avouch that in the Forme of a |^ ^P int of 
Dove, the holy Spirit of God did whifper in his eare from 
Heaven. Now bleffed is that Spirit, publike or private, 
who is truly willing. and joyfull to lye downe in the Bal- 
lances of the Lords weighings. 

Hitherto tend thefe Experiments of perfonal Com- 
munion with God in the Spirit of Holinejfe, Rom. 1.3. 

'Tis true, all publike and private Christian Spirits, 
pretend the Spirit of Holinejfe : yea, how great a part of 
the World pretend to be Chriftendome, the Christian world, 

b that 



Vlll 



To counter- that is, anointed with the Spirit of Chrift Jesus? But 
Spirit dS- was lt ® eath in Mofes Rites to counterfeit that ceremo- 
full. niall and figurative Ointment , Exod. 30. what shall it be 

to counterfeit the Spirit of Life and Holinejf it felf ? 
What I beleeve therefore (as David and Paul once 
fpake) I freely fpeak : Yea, who can but fpeak (faith 
Peter and John) the Things they have feene and heard ? 
I confeffe I fpake thefe firft but in a private Letter in 
America, and thought not that the light in Europe fhould 
have feen them : But a two-fold defire hath prevailed 
with me to expofe tftefe Try alls to the Trying of all men. 

1. The earneft defire of fome Godly Friends. 

2. Mine owne defire of fowing a little handfull of 
fpirituall feed while the fhort Minute of my feed-time (the 

opportunity of life) lafteth. 
The least of My fcope is to fill each truly Chriftian foule with tri- 
thejittle ones umphing and rejoycing : I fpeak peace and joy to the 
Weaker! Lamb and Child (in Christianity) that is fo low, 
fo weake, fo //'//?, fo ^>00r in its owne eyes, that it fome- 
times faith, it hath no Chrift, no Spirit, no Faith, no 
Love, no nor true Defire in it felfe. To this poore 
weake one I fpeak peace and joy, and fay, this fpirituall 
poverty is blened, and is the firft step or round of that 
fpirituall Ladder, Mat. 5. BlefTed are the poor in fpirit, 
for theirs is the Kingdome of Heaven. 

Secondly, I found joyfull Alarums of Encouragement 

to the strong to grow (as P<?A?r exhorteth) in the Grace 

and Knowledge of the Lord Jesus. 

Communion Xis true, the communion of Saints is fweet and joyfull, 

sweeCanTto^^^ anc * powerfull, eternally gainfull and profitable; 

be lamented and holy and blefled is that Spirit that makes the Saints 

after. (who are the Excellent of the Earth) its Delight, and after 

that bleffed hour of the Saints uniting in one Heart, one 

Spirit, one Worjhip, let all that love Chrift Jesus mourne 

and lament, and breath and pant : And yet the weaker!: 

and 



of Christ Je 
sus ought to 
rejoyce. 



IX 



and the fainteft Lamb that comes but ftealing in the Crowd 
to touch the hemb of the Lord Jesus his garment, that 
is content to be efleemed a Dog, and to wait for crums 
of mercy under the Table of the Son of God : let them I 
fay rejoyce alfo, for he that hath begun that bleffed work 
by his owne free and eternall Spirit, will by the fame his 
his owne holy Arme, glorioufly finifh it. 

I end ( Deare Chriftian ) with the propofall of two 
Chriftian knots, or Riddles, not unfuitable to thefe prefent 
Times and Spirits ? 

Firft, Why is the Heart of a David himfelf [Pfa. 30.) Two Christi- 
more apt to decline from God, upon the Mountaine of an . Riddles, 
Joy, Deliverance, Victory, Prosperity, then in the dark JJ^es and spt 
Vale of the fhadow of Death, P erfecution, Sickneffe, Ad- rits. 
verfity, &c. 

Secondly, Why is it, fince God worketh freely in us to 
doe and to will of his owne good pleafure, that yet he is 
pleafed to command us to work out our owne Salvation 
with Feare and Trembling ? Let us all humbly beg the 
Finger (the Spirit) of the Lord to untie thefe Knots 
for'us. 

/ defire to be thine unfeighned in 
Chrifh Jefus, 

R. W. 



The 



The Contents of this Discourse. 






The Heads are three. 

UNder the firft are contained the Arguments of Spi- 
rituall Life, wherein the Weakeft and the Sickeft 
Child of God mayfinde its Spirituall Life apparent , 
though over-caft and eclipfed with fpirituall WeaknefTe 
and Diftempers. 

Under the fecond Head, Arguments of the flrengtk and 
vigour of the Spirit of Life and HolinefTe : In which 
the ftrongeft and the eldeft in Chrift, may find Experi- 
ments of Spirituall Health, and Chriftian Activity and 
chearfullnejfe. 

Thefe Experiments refpecl, 

i. The Souls private correfpondency with the Lord 
himfelfe. 

2. Converfe and correfpondency with Men. 

3. Private RetirednefTes with itfelfe. 

Under the third Head are propqfed fome Means wherein 
the Spirit of God ufually breutheth for the preferving 
and maintaining of a truly Spirituall and Chriftian Health 
and Chearfullneffe. 



• j 



The 



The Letter which the Author fent with 

this Difcourfe to his Wife M. W. upon 

her recovery from a dangerous ficknerTe. 



My Deareft Love and Companion in this Vale of Tears. 



T Si ^a Hy late fudden and dangerous Sicknejfe, and the 



I| Lords moft gracious and fpeedy raifing thee up 
from the gates and jawes of Death : as they were T 
wonderfull in thine own, and others £>w, fo I f fickneffe! ° 
hope, and earneflly defire, they may be ever in 
our thoughts, as a warning from Heaven to make ready 
for a fudden <r^// to be gone from hence : to live the 
reft of our Jhort uncertaine /pan, more as ftr angers, longing 
and breathing after another Home and Country ; To caft 
off our great cares and fears and defires and joy *es about 
this Candle of this vaine life, that is fo foon blowne out, 
and to truft in the living God, of whofe wonderfull power 
and mercy thou haft had fo much and fo late experience', 
which muft make thee ring with David (Pfal. 103.) 
Blejfe the Lord O my Soul, and all that is within me blejfe 
his holy Name : Blejfe the Lord, O my Soul, and forget not 
all his benefits, who forgiveth all thy -fins, and healeth thine 
infirmities : who redeemeth thy life from destruction, and 
crowneth thee with mercy and loving kindnejfe. 

My dear Love, fince it pleafeth the Lord fo to difpofe 
of me, and of my affairs at prefent, that I cannot often 
fee thee, I defire often to fend to thee. I now fend thee 
that which I know will be fweeter to thee then the Honey 
and the Honey-combe, and ftronger refreshment then the 
ftrongeft wines or waters, and of more value then if 
every line and letter were thoufands of gold and filver. 

c Hezekiah 



Hezekiah upon his recovery from his Jicknejfe, made a 
writing {IJai. 38.) as an everlasting monument of his praije 
unto G^ 3 and as a G#^ or /pur to himjelfe and others in^ 
the wayes of godlinejfe for the future. 

Thy iw/y and humble defires areftrong, but I know thy 
writing is flow, and that thou wilt gladly accept of this 
my poore helpe, which with humble thankefulnejfe and praife 
to the Lord, I humbly tender to his holy Jervice, and 
thine in him. 
The outward I f enc [ thee (though in Winter) an handfull of flowers 
^ n mi made up in a little Pojey, for thy dear felfe, and our dear 

children, to look and fmell on, when / as the grajfe of 
the field fhall be gone, and withered. 

Wee know how it pleafeth the Jpirit of God to diftin- 
guifh between the outward and the inner man, 1 Cor. 4, 
[Though our outward man perifh ; yet our inner is re- 
newed day by day :] It hath pleafed the moft high to 
call downe thy outward man, and againe gracioufly to 
lift him up, and thereby to teach us both, to examine 
and try the health, and ftrength, and welfare of the inner. 
I will not now enter upon the Difputes about that 
queftion, what is the Inner-man, whether Chrift himjelfe, 
af fome fay, or an Image or likeneffe of Chrift Jefus, as 
others fay. That is a Candle or Torch to me, which is 
written EpheJ. 3. That Chrift may dwell in your Hearts 
by faith : unto which agrees that of the firft of John: 
As many as received him, that is received Chrift Jefus 
into the houje of their hearts to dwell there by believing 
and obeying of him, they are borne of the Spirit, and are 
the Sons of God. 
What the in- This Inner man, this new-man (which after God is 
ner-man is. created in holinejfe and right eoufnejfe) I fay, this Inner- 
man hath his tempers and diftempers, his health and Jtck- 
manv Cistern- ne JF e -> as we ^ as tms outward-man this body of Clay. 
pers." Hence we hear fo often mentioned, the renewing of 

the inward-man, the growing and increajing of F<2/Y£ and 



(3) 

Love, and other breathings of Gods Spirit : the lojfe (that is 
in a meafure,) of the Ephefiansfirft love. Hence the many 
falls of the Lords beft Servants, recorded in Scripture, and 
the Jleep of the Spouse of C^r//? 5V&J", although her heart 
wake in the truth of marriage-love, which can never 
wholly dye in her and be extinguifhed. 

The holy Scripture mentioneth a three-fold perfon in a threefold 
all that are borne againe, Firft, the body of Fle/h and perfon in 
clay, this outward naturall being, which muft be diflblved Godsch[ldren 
and dye, then rife againe to Glory. 

The fecond is the body of corruption, or old man, which 
being deadly wounded by the Son of God alreadie in all 
that are his, mall mortly give up the ghoft, and rot, and 
never rife again. 

The third is this holy, heavenly inner man, of whofe 
health and daily renewing I now difcourfe, who is born 
of an immortall feed, and therefore can no more die then 
Chrift himfelf : Rom. 6. 

Now as this outward man delires not onely life, and 
being, but alfo health and cheerfulnefs in all the living 
motions and atlions thereof: So, (and much more ten a fpirituall 
thoufand fold) requires the inward and. fpirituall man, an cheerfull tem- 
healthfull and cheerfull temper. For as the Lord loveth per * 
a cheerfull giver: So loves he alfo a cheerfull Preacher, a 
chearfull hearer, a chearfull prayer, and a chearfull y#^r- 
er for his Name fake : He loves that the fhoes of 
preparation be on our feet ready to run (all wayes and 
weathers) the paths of his Commandments: That like a 
veffel our leaks be ftopt, and our whole/^/ be ready in 
an holy trim, and tightnefs, for all his holy employments 
of us in the greaterl tempefts : that like heavenly fouldiers, 
our Arms be fixt, or like an Inftrument, the firings of our 
affections and parts be all in tune, to make heavenly mu- 
fick in the holy ears of our heavenly Lord and King. 

Tis true, as it is between a loving couple, (and as it 
was in the Church at Ephesus) it is not eafie to keep in 

the 



(4) 

the firft flame of Love, frejh and equally although the fire 
of the truth and Jinceritie of marriage love never die, or 
be extinguished. 
Spirituall di- It is true that Paul cries out (how much more may 
empers. we ^ q wre f c jj e ^ man tfo a t j am ^ who fhall deliver me from 
this body of death ? 

Tis true, that fometimes corruption and Satan furprize 
and carry away the ftrongeft champions of Chrift Jefus, as 
flaves and captives for a time, untill Chrift J ejus refcue, 
redeem and ranfome, by giving repentance unto his Ifrael, 
as he did to David, Peter, &c. as Abraham refcued Lot, 
and as David recovered all his precious captives, ltd flaves 
away from Ziklag. 

I am far therefore from parTing the fentence of death 
upon the leaft of the little ones of Jefus, (notwithstand- 
ing their fpirituall weaknes, and fickneffes) in whom the 
leaft fpark or breathing of the fpirit of Life can be dis- 
cerned. 

And I defire to fee and lament the fpirituall sickneffes, 

and difeqfes of mine own and others Spirits, which yet 

are not unto death (as Chrift Jefus fpake of Lazarus) but 

for the glory of God, in the fall and rising of his fervants. 

Distinction Yea as Paul diftinguifheth of Gods afflicting hand on 

STa^ iri " his Saints at c orinth, fo muft I diftinguifh, between thefe 

fpirituall sick- three, death, ficknes and weaknefs: Every ftcknes of Gods 

nesi rand fpiri- Children is not a death, for the /««^r man cannot die, no 
tuall weakness , ^ .,,• rir „ ,- 

more then thrift nimleli. Rom: 6. 

Again, every weaknes is not a ficknes, for fome are 

w<?^£, little ones in the knowledge and /fli><? of Chrift, while 

others are grown to be ftrong and ^zgW in Chrift Jefus ; 

Yea, the ftrongest and oldeft ' Souldiers of Christ Jefus, 

who have not thought their deareft Heartblood to dear 

for fuch a Z(?r^ and Master, have yet been troubled with 

fome weaknes, and fits of fpirituall distempers : Weaknes 

in their Eyes is not difcerning aright the mind of Christ 

Jefus, weaknes in their hands, and F^t, hindring their 

fpirituall 



(5) 

fpirituall chearjulnes, and activity in Chrifts wayes, which 
weaknefTes yet have not brought them to a down right 
halting in Chriftianity . 

I propofe therefore (with the afliftance of Gods holy 
Jpifit) to examine thefe three particulars. 

Firft, what are the Arguments of that meafure of Spirit- The Heads of 
ualllife in Chrift, which yet may ftand with great >/WW/ thisDiscourse 
weakneffes and diSeafes. 

2ly. What is the meaSure of the grace of Chrift Jesus, 
which may be called the health, and chearSull temper, and 
difpofition of the inner man. 

3dly. What are thofe fpiritual preservatives, which 
may keep the Soul in an healthful temper, free from 
fyir'itxx&ll Jickneffes and diftempers. 

In thefe Examinations I profefTe two things: Firfl not 
to oppreffe thy thoughts and memory, with any long dis- 
course, intending only to fend thee after thy ficknes, a 
little pofey fit and eafie for thy meditation, and reSreshing. 

2ly. All my Flowers fhall be fome choice example, or 
Speech of fome/0/z or daughter of God, pickt out from the 
Garden of the holy Scriptures for our fpiritually refresh^ 
ing and conSolation. 

I begin therefore with such trialls and arguments as 
declare, the true life of the inner man, notwithflanding 
fpirituall weaknes, Stcknes, and diftempers. 

Firfl then when the Spirit of the Lord in 1 Job. 1. de- 
fcribeth the feverall Ages and grouths of this inward man 
(to wit a r £//*/, 3.ftrong man, and an 0Z5/ man) it pleafath him 
to defcribe the young or little one by this difference, that 
[He knows the Father] to wit, that he knows the Lord The weakeft 
fo, as to look upon him (in his meafure) as to a Father, ° f Gods clnI " 
that he fears him, loves him, obeys him, and calls uponQ^ag^a 
him as on a Father: according to that of Gal: 4. Becaufe Fatheh 
you are fons, he hath fent forth the fpirit of his Son cry- 
ing in your Hearts Abba Father-. Father pardon me, 
Father help me, Father give me, &c. 

d But 



(6) 

Obj. But may not the Hypocrites call upon God, (and fome- 

time more boldly then Gods little ones,) Lord Lord, Al- 
mighty and moft mercifull father, &c. 

I answer, an Hypocrite hath many Lords, and many 
An. Fathers, befides, and joyned with their (pretended) 

heavenly father. Whereas Gods little ones cry out, [Is a. 
63.) Doubtles thou art our ¥ at her, though Abraham be 
ignorant of us, as if they had faid: Thou art our only 
Father, above all Fathers, &c. 
False calling 2ly. The Hypocrite faies Lord, Lord, but cares for no 
upon God as more f the will of the Lord then may ferve his own 
turne: But a child of God declares his child like submij- 
Jion, to an heavenly Fathers will in all things, according 
to the difference propofed by the Lord J ejus, [Mat: y.) 
Not every one that faith unto me Lord, Lord, but he 
that doth the wil of my father which is in Heaven: 
The difference lies not in the words, but in the Heart, 
in the upright Jubmijfion of a child of God, to all that he 
believes to be the will and pleasure of his heavenly 
Father. 
2 Argum: For a fecond triall therefore : Where Jpirituall life is 

God children (notwithstanding weaknes or diftempers) there is always a 
long for more p ro fefTed williwnesse to get more and more knowledz of 
knowledge of this heavenly Father, of his name, of his works, of his 
God. word, of his Chrift, of his Spirit, his Saints, and Ordi- 

nances. 

Hence Beleevers in J ejus, both Men and Women, are 
called Dijciples, or Scholars of Chrift Jesus, profeffing 
continually to learn more and more of this heavenly 
teacher. Hence his Disciples or Scholars petition to Chrift 
J ejus, Lord teach us to pray: Lord increafe our Faith, &c. 
Hence they ask him many Questions, and are by little 
and little inftructed, though for a while they were igno- 
rant of the mystery of his Death, and Resurretlion. 
Obj. But may not an Hypocrite defire to know more and 

more of God, of Chrift, '&c. 

I 



(7) 

I anfwer, although an Hypocrite out of an itching de- ^ 
fire, of knowledge of novelty ', and out ofjelflove, to make 
ufe of fo much of God, and of Chrift, as may ferve his 
own ends, may defire, and attain, and profejje, and preach 
much of GW and Chrift, yet will he pick and choofe as 
Saul did, while David and all Go^f childre ^uprightly 
defire to have refpect to all the Commandements of God in 
Chrift J ejus. 

Again, the obedience of Hypocrites if but the task of a 
Jlave, or Hireling, when the obedience of a ^//^ of GW, 2 

is that of a dutifull *$//*/ to his Father, or an endeared 
Wife to her Husband, not caufed by t err our or wages, 
but hearty Reverence and Affetlion. 

Hence follows a third /m// of Jpirituall life, (though ^%. 3. 
accompanied with much weaknes,) to wit a vehement Gods children 
hunger and longing after the Ordinance of the word preached: ^rJ^after 
Hence that Jimilitude by Peter. As iV>«; ^ara Babes de- Gods Word, 
fire the fincere milk of the word, that you may grow 
thereby, 1. Pet: 2. 

But may not Hypocrits and counterfeits, both affection- 0£/. 
ately hear and preach, &c? 

I anfwer, no queftion, but falje worjhippers, and falje Anf. 
Chriftians may eafily fatisfie themfelves, and flop the 
mouths of their conjciences, with any formal performance S°j? s word in 
of a Sermon by an houre-glajfe, or other traditions, or ^//j- 
/0/^j of Fathers, or the //w«. But a child of GW de- 
fires to be as well carefull (according to his sight, for the 
true Mother s-Breaft, (a true Miniftrie) as for a Womans 
Milk, the opening of the word by any in any way, &V. Cant 1. 
And therefore cries the Spoufe to Chrift Jefus : Oh thou 
whom my foul loveth, fhew me where thou feedeft, for 
why mould I be as one that turns afide to the flocks of 
thy companions. 

2ly. A true child of God (though weak) looks chiefly 
at God, and Chrift, himfelf in the Ministry, and dispensa- 
tion of the word, and therefore faith {Cant: 1.) Let Him 

kiffe 



(8) 

kiffe me with the kiffes of his mouth, for his love is better 
then wine. 

3. While the Hypocrites find their natural delight in 
the word, as in mufick, while yet they obey not : The 
child of God comes to the breafts of the Church, as a 
child hangs upon the Mothers Breaft, not only for the 
^ rue J^°S er delight q{ fucking, but out of a vehement painfull longing, 
word. to have its foul fatiffied, and its ftrength offpirituall life 

and grace inereafed in the ways of God: according to that 
in 1. Pet. 1. [That you may grow thereby.] 

A 4th. Argument of the life of the inner man, (though 
in much weaknes, or ficknes, is a true and unfained defire, 
to do that which it finds it cannot do, but falls fhort in 
T™e <7e/?n? mooing or fuffering the will of God: So Nehemiah pleads 
pie. ' S P with God, from the uprightnes of their hearts, that they 
defired to fear his Name, when a foul can fay uprightly 
in Gods prefence, I defire, that is, unfainedly longing to 
know his will, although I am much ignorant, I defire to 
believe, though I find an unbeleeving heart, I defire to be 
willing and able to fuffer, though I find much fearful^ 
neffe, &c. 

Ob. May not an Hypocrite defire to know and love 

God, &c. 

Difference I anfwer, an Hypocrite may defire to know fo much of 

between the Q ^ a nd to have fo much of his grace, and fo much of 

defire. his power againfl fome fins, as may ferve to fave his foul, 

when he fees he cannot be faved without it: But a child 

God must be of God, only can defire God for himfelf, and defire to be 

mmfetf. or like unto God in his holy Nature, and to have every 

thought brought under the obedience of Chrift Jefus. 

Hence though an Hypocrite may weep as Efau and 
Saul, and others have done, yet a true child of God can 
only in truth cry out, with the Father, of the poffeffed 
child 'in an humble fence of his own weaknes, and fpirituall 
poverty, Lord I believe, help thou my unbelief, that is, 

help 



(9) 

help me againft my unbelief ] againft my paffions, againft 
my uncleaneffe, againft my pride, againft my covetous- 
nes, &c. 

A 5th: trial! of a true life (though in weaknes, or Jick- Gods children 
nes) is a conftant refifting and fighting againft all known cannot live in 
fin, as fin. He that is born of God,(i. John 5.) keepeth tkZutstrug- 
himfelf that the evill one toucheth him not, unles he be ling & mourn- 
fuddenly furprifed, or violently forced, by mighty tempta- m °' 
tions, or cousoned and deceived by the deceitfulnejfe of fin, 
he can no more willingly touch it, then fire or poifon, or 
the Devill himfelf. 

Hence is there a continuall war between the flefh and 
the fpirit, Gal: 5. The law of the w/W, wars againft the 
law of the members; The New-man againft the old, &c. 
For inftance, although good Jacob was overcome by his 
Mothers powerful perjwafion, yet fufpecling a yfoz he 
firft ftrugled againft it, my father faith he, will feel me, 
and I ftiall bring a curfe inftead of a Bleffing. 

But may not an Hypocrite refift temptation, and fight Obi. 
againft y?/z. ? I anfwer, No, not againftyfrz as fin, but as it No hypocrite 
is dangerous and hurtful to foul, to body, to purse, to can °gbt a_ 
credit. So Balaam (I conceive in earneft) refufed Balacks ^ ms 
mony, and would not fin for an houfe full of gflZi and 
filver, when as yet he loved that^ft of curfing Gods peo- 
ple, and the wages of it. 

2ly. An Hypocrite cannot refift the fin of Hypocrifie, 
and other darling fins: but a child of GW with David 
(Pfal: 139.) begs of God to fearch him, that is to help 
him againft Hypocrifie it felf, and every falfe way, and to 
lead him in the way everlasting. 

Sixtly, a child of God though overwhelmed with many ^ true childe 
weakneffes or temptations, yet he cannot poftibly be of God tender 
brought to an ill opinion or thought of God, but is always ofGodsname - 
ready to take* his part, to fpeak well of him^ and endures 
not, with a quiet mind, to hear his name dishonored : 
Hence Job in his great paffions and curfings, could not be 

e brought 



(10) 

brought (no not by his wife) to fpeak ill of God: but 
although he complained much of his own affliclion, and 
flood to his uprightnes, againfl the charge of Hypocrifie, 
yet flill he magnifies the name of his God in all his dif- 
courfes, and profeffeth to truft in him, although his God 
mould kill him. 

Hence Sam/on, though carried away firfl by a Philiftian 
wife, and then by a Philiftian whore, yet can he not be 
Instances of carried away fo from the God of Ifrael, but that flill he 
Jeh£apJiat. acknowledged! his high and holy hand in his viclories and 
deliverances, and accordingly poures forth his foul to him 
for grace and affiftance. And hence good Jehofaphat 
though very flrongly carried away with the flatterie of 
the idolatrous King of Ifrael, yet he endures not to hear 
the name of his God fmitten through the fides of his 
fervant the Prophet Micaiah, but plainly (though weak- 
ly) takes part with his God and his Prophet, againfl the 
King of Ifrael, and all his Priests and Courtiers, faying, 
Let not the King fay fo. 

Obj. May not Balaam and other hypocrites pretend 
the name of God and Chrift, be preachers of him, cafl out 
devils, and in Chrifts name do many wonderfull things? 

I anfwer : Hypocrites ufe the name of God onely as 
Jehu did, for zftirrup to get up into the fadle of their 
own Names and Honours, or as a commodity to get fome- 
thing by it, as an hireling (of whom the Lord Jefus fpeaks 
John 10.) that ferves God for wages, and while he cries, 
let the Lord be glorified, {If a. 66.) he perfecutes his 
fervants, but a child of God cannot be brought except 
by furprifall for a time, to prefer his name before Gods, 
but upon cool thoughts, is ferioufly willing to be trodden 
in the dufl, and to be cafl out, that the name of God 
alone may be exalted, and glorified, as David after the 
caufing of the name of God to be blafphemed. 

A 7th. Argument of the true life of grace (though in 

much 



(II) 

much weaknes or ficknes,) I obferve to be an humble a true childe 
acknowledgment of, and n Submitting unto the correcting and °. f God is P a - 
afflicting hand of God, mfickneffes, crops, lojfes, &c. S^rodofMs 

This admirably appears in old Ely, who though he Heavenly Fa- 
were a bad Father to his own fons, in fuffering them ther ' 
un-punijhed (though not unreproved) in their outragious 
tranfgrejjions : Yet was he at the fame time a good fon 
to God, his heavenly Father, in giving that heavenly and 
fubmiffive anfwer to that fearfull threatening fent from 
the Lord by Samuel againft him, faying, It is the Lord, 
let him do what feemeth him good. 

Ob : But did not Pharaoh acknowledg, and the Phi- 
liftines acknowledg Gods hand in fmiting them, did not 
Ahab humble himfelf, Pharaoh fues unto God by Mofes, 
the Philiftins fend a trefpaife offering, and Ahab humbles 
himfelf by failing, &c. 

I anfwer, a Saul, a Pharaoh, &c. if it were in their 
choice, would not fubmit to the Lord at all, and when 
they do acknowledge and fubmit, they are forced to it, i. 
by Gods powerfull hand, whom yet they look at as a ^e enemies 
conqueror of Julian faid of Chrifi Jefus, and Jaolor or flatterers can- 
executioner, not as a father, with a child like fubmiffion, not fubmit to 
as appears by Pharaoh, the Philiftines, Ahab, and many Father/ & 
more wofull inftances, when the hand of God is removed, 

Whereas a true child of G^ defires, as to acknowledge 
his Fathers hand correcting his righteoujly, becaufe he 
hath deferved it, fo alfo gracioujly and faithfully, becaufe 
he hopes God aims at his good, as a father doth at a 
c hi Ids, in giving him fatherly correction, bitter Pills and 
Phifick. 

And therefore (2ly:) as when the Lord ftrikes an Gods children 

Hypocrite, he either runs from him as a jlranze f£/Y^strik-k ss .g rievefo F 

^•T i - • /> i • • • tneir own af- 

en by another man, or flies againjt him in murmuring, orfli ct i n, then 

howls out for anguifh as a .Dag", (Hof: y.) They howl f o r Gods dif- 

upon their Beds : So contrarily the true child of GW pleafure * 

trulv 



( 



ia) 



truly defires to run to his heavenly Father, and it as 
well, yea infinitely more grieved, for the anger, and dif- 
pleafure of. the Lord, as for his own Jmart and affliction. 

3ly. The Hypocrite if he might have his own choice, 

had rather be rid of his pain than his fin, and therefore 

when his pain is over, he returns with the Dog to his 

Vomit: But a true child of God, truly (though weakly) 

defires to fee, and abhor, and flay his dear eft fins, becaufe 

he knows they are but flattering tray tors and guilded poy^ 

fons : Hence Job cries out in the midfl of all his weak- 

neffes and paffwns, Oh teach me wherein I have offended, 

Gods children In a word, the Lord is fain to force affliction upon an 

i?ods W rod a- ^yp ocr ^ te ^ as men force down a drench into the throat of 

gainst them- an Horfe, but a true child of God, (if under Gods rod,) 

selves. defires to joyn with the Lords hand, and the Lords ends, 

as a child of fome underflanding is willing to have its 

wormes killed, and therefore ftrives (willingly, unwillingly) 

to fwallow down the bitter aloes, or other bitter medicine* 

An 8th: Triall of true life, (though in weaknes) is a 

true (though faint) willingnes and inclination to enjoy 

more and more of Chrift Jefus, in the fociety of his Saints^ 

after his own appointment, although with hardfhip and 

difficulty attained unto. 

Hence the Spuofe was both afleep, and awake, toward 
Chrift Jefus : Cant : 5. She was willing, and unwilling to 
rife to open to Chrift Jefus: Hence fhe thinks fhe hears 
Christ Jesus. ner Husbands voice : It is the voice of my Beloved: She 
thinks Chrift is knocking at the door of her heart, and 
will, in fuch and fuch arguments, in fuch and fuch Scrip- 
tures, in fuch and fuch profeffions, and profeffours, in fuch 
and fuch their fuffrings, &c. 

Obj. May it not poffibly be that the true children o{God, 

not only may neglect, but even deny the Ordinances of 

Chrift Jefus, appointed and practifed in his firfl Churches. 

I anfwer, Gods Israel and people under the Gofpel, may 

as poffibly be fpirituall^'u^ and captives to Egypt and 

Babylon 



Gods people 
long after 
Gods true 
worship 



(i3) 

Babylon fpirituall, as IJrael of old was to Babe/I, liter all Gods people 
and materially in refpedt of the worshipping of God, ac- botn awake & 
cording to the appointment of Chrift Jefus. gjJ^P j* s *° 

In refpecl: of falfe worship, Gods IJrael may be zjlave, 
and afleep, and yet awake, and /r^, in true inclinations 
and defires, willing (though mixt with Jleepy unwillingnes) 
to be at any pains and core., to enjoy her fouls beloved 
Chrift Jefus, in his own appointments. 

Hence fuch expreftions with fighs and tears, if I were 
perfwaded of Gods will) if I were perswaded of the neceffi- 
ty of fuch public ordinances and formes. 

Hence others expreffions, if I were perswaded of fuch Gods people 
and fuch ordinances, that fuch a people, or fuch a people cannot but be 
• ^u ^ r • • r M a. <* / u r - f 7 full of strug- 

were in the true way or enjoying thrift fejus, now joyful- j mo . f ^ lt 

ly mould I joyn with them ? as to the visi-. 

Hence holy David, though not fo thoroughly awaked, GodTchrist 
to enjoy the Ark and prefence of God, he and all Jesus. 
Ifrael brings up the Ark of God with rejoycing, though 
not after the Lords due order, which caufed his holy 
jealoufie to fend that perez Uzza that breach of Uzzah 
amongft them. 

It is in the heavenly as in the earthly marriage, there True mar- 
are degrees of marriage affetlion, and yet all true: TheJ7 a S e . affe ^" 
affetHons of fome are more lively and ftrong, of fome more Gods people 
dull and weak: When yet the truth and life appears in t0 Christ Je- 
a true and longing defire to enjoy the Lord Jejus, in ^' c [ e d ^ er _ 
what way foever, himfelf is pleafed to appoint, and to ence. 
turn from the bed and bozome, (that is the worships) of 
dllfalfe Chrift s, and ft rangers. 

A 9th. difcovery of true fpirituall life, in weaknes, I 
find to be a painfull and a reftles mind, in temptations to 
fin, myeelding to fin, and lying mfin, the breach not being 
made up with the Lord in humble confeffion and fuit for Gods children 
mercy, in the blood of a Saviour. This was Davids pain- have nopeace 
full r*/* in his filence, Pfal. 32 When I kept filence my 1 ^^ 6 " 
bones waxed old, through my roaring all the Day. 

f So 



(14) 

So that as a Fijh out of the water (its element) as a 
bone broak or disjoynted, is the troubled mind of a child 
of God, upon his dif covered or but (ftrongly) fufpe&ed, 
finfull way or practice. 

Obj. May not Hypocrites be troubled in the fence of 
Gods difpleajure for fin, as Saul, Ahab, and ludas, &c. 

I anfwer, an Hypocrite like fome Tray tor or murtherer, 

may defire a pardon from the J£/#g" of Kings, whofe per- 

Only GWs f° n ne hates, fo did Saul and Ahab, and fo may any dif- 

people can fembler for his own ends of peace and Jafety, &c. But 

jS^wTth ^^ children, and they only grieve at Gods difpleajure and 

GW. grievance. Only a true /FV/^ and Spoufe of Chrift lefus 

can grieve and morun for the difpleafed abfence of Chrift 

lefus, and cries out in humble bitterness o{ foul, faw ye 

him whom my foul loveth ? 

A ioth. triall of the true life of the inner man, (though 
weak and ftckly,) is a difcerning, and //&»£, and fecret 
wijhing that beauty and jhining of the £ra f * of Chrift Jefus, 
Two forts of which appears in others of G^ Children, and which we 
Gods people fee wanting in our f elves. Thus were there a fort of 
longing 1 after Gods children, which could fee beauty and excellency in 
Christ°Jesus. thofe which fo affectionately inquired after Chrift lefus, 
in his vifible worfhip, and the feverall parts thereof, al- 
though themfelves were not fo zealoufly affected. Thus 
therefore fay they : O thou the fair eft of Women, (an 
acknowledgment of heavenly grace and beauty, and they 
alfo enquire, and defire to fee that beauty of Chrift lefus, 
which the other Saints fo praifed. And in Cant: 6. they 
fay, whither is thy Beloved gone, oh thou faireft among 
Women, that we may feek him with thee : Hence many 
The liking of of Gods dear Saints in §)u: Maries time, and other bloody 
G°? s . g racious days, in our own and other countries, have praifed God 
thers, a* true f° r > an d have been ravifhed with the beauties of the 
Argument of heavenly love and zeal, and patience in others of Gods 
wArTom-- pi ~f?"vants, which they have feen wanting in themfelves: 
selves. And thus, (whatever be our weakneffes) it muft needs 

argue 



(IS) 

argue a life of grace, when we can view the lives and 
deaths of the bleffed martyrs, or witnejfes of Chrift Jefus, 
(either in the holy fcriptures, or other Records, I fay can 
view them with a liking and true affecling of their graces, 
with an humble acknowledgment of our own wants and 
poverties, and a mourning <&/zr<? of attaining to fuch a 
beauteous profeffion of Chrift Jefus. 

Such a beauty (doubtles) did many of Gods children 
apprehend in the Lords Ordinances, and in fuch as fuf- 
fred for them in England, who yet found not ftrength 
themfelves, to ftand and fuffer for, and with them, yet 
left much and fled to New England, hoping to enjoy 
there (though with too much weak defire of peace and 
liberty) the Ordinances of Chrift Jefus, their fouls Beloved. 

Obj. But did not Balaam fee the beauty and excellency 
of Gods Saints, when he cried out, let me dye the death 
of the righteous, and let my laft end be like his, &c. 

I anfwer, it is ufually well faid, Balaam defired the 
death, and blejfednes of the righteous, but not the life and 
right eoufnejfe of the righteous. 

Obj. Balaam feems to have {^cn the beauty of right- 
eoufnejfe it felf. 

I anfwer, he might fee and like righteoufnes in the end, Dissemblers, 
and fruit of it, and yet not in the true nature and beauty J£ a a r ^ s P? ct 
of it, for then he would have as well defired the life, as righteousness, 
the death of the righteous, jufl as thefe Indians (amongft bu . tonl y Gods 
whom I write thefe lines) they fee the excellency of the f* ^ -j*^ 
Englifh induftry, joyned with, plenty, and a better condition truth, and for 
then their own, but endure not that life of labour and lfc 
indeavour, wherein that plenty and better ft ate is found. 
But Gods children beholding the beauty and excellency of 
the heavenly lives and deaths of others, (like fouldiers in 
a Field) are provoked by thofe examples, to defire to 
follow Chrift Jefus in thofe holy paths, and fecretly to 
bemoan their own infirmities and deformities. 

Thefe and many more difcoveries of the life of Chrift 

Jefus 



(i6) 

J ejus in the foul, (though in the midft of many weak- 
neffes, and fpirituall ficknesses) I hope (my dear love and 
faithfull companion) thou in truth difcerneft in thy felf 
and I, and others have difcerned in thee: But oh fearch 
diligently in the Lords holy prefence, and humbly beg 
his help, that as the Spirit of God admonifheth, (Gal. 6.) 
thou maieft have rejoycing in thy felf, and not in ano- 
thers good opinion of thee. 
Gods children But grant all thefe, and the ajfurance of a true and 
cannot but blefTed life of 'grace within us ? 

alTheXlT as Grant this life is as the life of Chrift^ never again to 
wel as life be extinguished. Yet who rejoyceth not in health >, who 
and Christian mourns no t under the pains and weakneffes of a iick bed? 

Next therefore to the difcovery of fpirituall life, all that 
are born of God mufl try their fpirituall ftrength, and 
health, and chearfull temper : The particular inftances 
whereof, being propounded as examples, copies, and Jam-* 
plars for us to follow in the holy Scripture, I fhall pickj 
and gather, and bind up, for both our incouragement, and 
comfort. 

I confeffe the beholding of fuch heavenly patterns may 
aftonifh and amaze us, and make us difpair to attain to 
the like heavenly temper : I pray thee therefore (dear 
love) obferve, (what before I faid) that thefe particulars 
next following are not dijcouragements from Christ, as if 
we had no life at all: but incouragement s to draw neerer 
to Christ Jefus, when we fee fuch virtue proceed out from 
him, to fuch ^oox /inner s like our felves. 

Thefe particulars then following are as an holy looking- 
glaffe, to difcover to us our fouls /pots, & blemifhes, as 
alfo fweet cordial flowers, to refrefh and incourage our 
drooping fpirits. 

The feverall particular trialls of this fpirituall health, 
and chearfulneffe, I fhall bind up (as I may fo fpeak) 
into three feverall parcells, as fometimes we fee fweet 

flowers 









(i7) 

flowers bound up into fmaller bundles, to make up at laft 
one larger bundle or pqfie in one. 

The three feverall forts mail be according to that di- 
vifion of the holy Spirit by Paul to 'Titus. 

Firft fuch as concern holines, refpecting our communion 
with God in Chrift Iejus. 

i. Such as concern right eoufnejfe, refpecting others. 

3. Such as concern fobriety, refpecting our private 
/elves and perfons. 

Firft, then it is an argument of the ftrength, and health- Incomprehen- 
ful temper of the inner man, when our apprehenfions O f^ bl ® natureof 
uod are always fuch, as bring us to holy wonderment and 
amazement , at the nature of incomprehenfible G^/ 3 at his 
properties, and works, from the <SV//z in the firmament, to 
the poorer! Worme, at his wonderfull difpenfing of his 
juftice, and mercy, and difpofing, and ruling all things in 
Heaven, Earth, and <SV#.f, from the higher! Angels in >te- 
?>£#, to the lowefh Devils in //*//. 

This was Davids temper when he cried out, (Pfal: 104.) Godschildren 
Oh Lord how wonderfull are thy works, in wisedome hail ™ ght *° w j* lk 
thou made them all! Alfo (Pfal. 8.) O Jehovah our amazednefs 
Lord, how wonderfull is thy Name in all the rarM ! And° f ^jt as t0 
P/#/: 139. he brings this wonder nearer to himfelf faying, tu ° e ^orks" 
I will praife thee, for I am fearfully and wonderfully made. &c. 
As if he would fay, fearfully and wonderfully bred in the 
womb, fearfully and wonderfully brought forth ; and we 
may further fay, evej fince we came thus fearfully and 
wonderfully into the world, fearfully and wonderfully 
brought up, fearfully and wonderfully preferved, delivered, 
&c. 

O^/. But may not naturall men, and Hypocrites admire 
the Nature, and works of G^. 

I anfwer, yes, but the wonder which doth pofTefle a 
<r^i/^ of 6W, caufeth him to cry out with David, PfaL 
119. Thy hands have made me, and famioned me, give 
me underftanding that I may learn thy ftatutes. Tis 

g fuch 



(i8) 

fuch a wonder as draweth up the heart unto God, with 
longings to be united unto him, to fear his Name, to par- 
take of his divine Nature, and to be like unto Him in 
holines, and /r#<? Righteoufnes. 

Obj. The Devills believe, and tremble at God. 
I anfwer, to tremble at the word of God, is alone the 
property of G^ Servants, I fa. 66 The Devills may won- 
der and tremble at the juft fentence, and threatening 
part of Gods word: But Gods children tremble at the 
commanding part, yea at the comforting and promifing part 
of it alfo, leaft they mould depart or fall off from it, or 
loofe, though but for a time as David, the joy and fweet- 
nes of it. 
The glorify- Secondly, it is an Argument of health and fpirituall 
ingofGodthey^^.^ wnen the hallowing, the magnifying, and glorify-* 
Gods children ^g of the name of God is our great work and bufinefs in 
this world, unto which all the bufinejfes and works we 
have in hand in the world befide give way, ^c. 

Thus Chrift Jefus teacheth all his to make it their firft 
requeft to God, that they may hallow, or glorifie his 7M/^<?: 
Thus he profeffeth (as it were upon his death bed) John 
17. that he had done his work, that he had glorified his 
Father upon the earth: Hence he profeffeth at his moft 
folemn Arraignment, Job 18. for this end was I born, and 
for this end came I into the world, that I might bear wit- 
nefs to the truth-, that is, to give his Father the glory of 
his truth, and to deftroy the lyes 0% the devill the father 
of them, who belyeth God in all his holy attributes, and 
works, and fervants, and ordinances, and profaneth and 
difhonoreth his holy /z#/^<? in them all. 

Obj. Hypocrites profeffe to glorifie God, and to fay, 
Ifa. 66. Let the Lord be glorified. 

I anfwer : No hypocrite can make it his work to glorifie 
God, when it croffeth his ov/n glory : No hypocrite can 
purely and fimply, out of love to G<?^ 7z^/#<? and glory, be 
content to loofe the offer of a kingdom as Mojes did, when 

the 



y ( 19) 

the Lord himfelf offered it him, and as Chrift I ejus did, 
when the people offered and would have made him a 
King by force, and the devil proffered him all the king- 
doms of the world, and the glory of them. 

Thirdly, it is an Argument offtrength of Gods grace Delightfull 
and Spirit in us, when we perform anions of godlinefs, P n ^ acie Wlth 
with a Jingle and upright eye unto God himfelf in fecret. strongllffec- 
Frequent and conftant delight in private converfes argues tion - 
ftrong affetlion to God or men : Hypocrites (faith Chrift 
Jefus) will pray and f aft, and give alms, but with a J quint 
eye of private and finister felf refpect to be feen of men, 
&c. But Gods children pray, and do good, and faft in 
fecret, regarding no eye but the eye of an heavenly Fa- 
ther, who feeing m fecret will not fail to reward openly. 

Ob. But may not hypocrites fpeak and preach againft 
hipocrifie, againft felf-love, felf-respecl, and flefhly and 
worldly ends in the performance of fpirituall duties? And 
is it not pomble for Gods children to perform fpirituall 
duties with carnall ends and refpecls ? 

I anfwer : Hypocrites may do this, and pretend pure Hypocrites 
and upright ends for God. as Jehu did : vet difcover thevPJ ,et .® n ? f,ari ? 

7 •/* • 1 c r - - & glorifying of 

hypocrifie, in the very pretence or Jinceritie, for not con- God. 
tent with the Lords eye and approbation, Come fee my 
zeal ^ (faith he) Jonadab, which I have for the Lord. 

2ly, Gods children (doubtlefs) may look afide, and 
mark whoy^\r and hears, and rewards their performances 
of fervice unto God-. But this is either in fins of igno- 
rance-, as for inftance, many of Gods dear children perform 
fervice to God in preaching as hirelings, and conceive 
themfelves not bound although to glorifie Chrift lefus in 
faving fouls) to preach without an hire, and fo in other 
cafes. 

Or 2ly, this may be knowingly and difcerningly, as 
Paul faith, Rom. 7. When I would do good, evil is pref- 
ent with me : fuch temptations come in as water into a 
fliip, or as duft and difeafes into a found eye, and then 

Gods - 



(20) 

Gods children be never quiet untill fuch distempers be 

cleanfed, and got out again. 

A frequent & Fourthly, it is an Argument offpirituall ftrength when 

constant fpirit the Spirit of prayer breatheth forth frequently ', and con- 

ar^unS; of ft ant h-> and fervently to God in us : Hence David prays 

much of Gods and cries in the morning, at noon, and in the evening, he 

Spirit. rifeth at midnight to pray, and prevents the dawning of 

the day to pray : Thus Daniel is thrice each day on his 

knees to God, and would not be beaten off, with the 

powers and terrors of cruel enemies and lyons. 

Thus the Lord Jef us frequently retired alone to private 
prayer, and fometimes fpent the whole night in prayer to 
God with ftrong cries, tears zndfupplications : And there- 
fore is it that all true Chrijlians are the fpirituall Israelites, 
that is, wrajllers and ftrivers with God in prayer ; like 
unto their Father Jacob, who wraftled all night in prayer 
with God, with weeping and fupplications, and would not 
let the Angel go until he blefTed him; and therefore his 
name was called Ifrael, a wraftler or prevailer with God, 
as well as Jacob a fupplanter and prevailer with men. 

Ob. But may not Hypocrites be frequent and fervent 
in prayer to^ God? Did not the Pharifees and lews pray 
and faft often ? Do not the very 'Turks folemnly pray five 
times each 24. houres ? And the Papifts not onely keep 
their folemn morning and evening times of prayer, but 
many other folemn prayers unto which the feverall or- 
ders of Friars, Monks and Nuns bind themfelves ? And 
how eafie is it by worldly engines to wheel about the In- 
dians of America to become frequent prayers unto God, 

&JC. 

I anfwer : Many are the differences between the true 

prayers of Gods children, and the falfe of diffemblers 

and hypocrites : I will name a few for inflance. 

True prayer Firfl then hypocrites pray but in a form and lip-labour, 

breatWnffun- as a ta fe anc * wor ^ to De done for car 'nail refpeffs, to merit 

to God. at Gods hand, or to flop the mouth of confcience, which 

tels 



(21) 

tels them they cannot be Gods children except they pray : 
But true prayer is the pouring out of the heart to God, 
the true breathing of the foul to God, arifing as Incenfe 
and perfume unto God: Hence (no doubt) although 
Paul before his converfion prayed much unto God, (for 
he was a Pharafie) yet he never praid indeed, untill his 
great change, and the defcending of the holy Spirit of 
prayer upon him ; And therefore the Lord fends Ana- 
nias with ' this incouragement unto Paul : Behold he 
prayeth, Acl. 9. 

Hence Gods children find a kind of holy pleasure and and hath more 
delight in prayer, whatever be the event or ifTue, it pleaf- ° r * e ^ e f ° me 
eth God to give, like as a man finds delight in catting orT m i t . 
an heavy burthen from his Jhoulder, or in the unbqfsoming 
of a grief, into the bojome of a friend. Thus Hanna 
oppreft with grief weeps no more, when fhe had powred 
forth her Jupplication before the Lord : And the Lord 
Jefus powred forth his prayers, and tears, in the bofome 
of his Father, and then refts quiet in his fathers pleasure, 
as touching the pajjing by, or drinking of the bitter cup. 

Obj. But may not the children of God want holy 
pleajure and delight in prayer, and depart from Gods pres- 
ence as heavy as they came ? 

I anfwer, fome fpirituall diftempers may hinder, and 
objlrutl the operations of the Spirit of prayer : nevertheles 
the foul and fpirit praies and mourns for the abfence of Gods children 
holy pie a] ure, and delight in this holy exercise. Hence are most in 
Davids mourning (as a turtledove) in his prayers, and^^ ewi 
Jeremies lamentings for the obftruclions, between the Lord 
and their fouls, in this holy Communion. 

The fecond difference is, the Hypocrites prayers more 
refpect the ears of men then God, as the Lord Jefus tells 
us ; They pray that men may know fo much, and es- 
teem them Religious : Gods children, like true lovers, de- 
light to be private, and fervent with their heavenly 
Father and Hufband. 

h Thirdly, 



(St) 

The prayers Thirdly, Hypocrites in their prayers moft commonly 
ofGodspeo- refpedt earthly things, (and therefore Hof. 7.) they cry 
^ectTiritual an ^ now l upon their Beds, for corn and wine : or at the 
and foul mer- beft they refpect but them/elves, &c. although it be in 
cies. ^Q pardon of their fins, and faving of their Souls : But 

the prayers of GWj children, "chiefly eye heavenly things. 

Hence the wonderfull fpirituallity of Chrifts prayer to 
his Father, (John 7.) for the glorifying of his name, and 
fpirituall Grace, and T^rry in the fouls of Beleevers: Hence 
the admirable fpirituality of Davids prayers, for fpirituall 
and foul mercies, Pfal: 119. And the fervent prayers of 
Paul in all his Epiftles for heavenly and fpirituall mer- 
cies to the Saints of God. 

Hypocrites like Dogs howl and fawn for bones and <rr#/?.r, 
&c. But Gods children beg the proper tokens, and charac- 
ters of a fpirituall Father, to his fpirituall children, and 
Beloved. 

4th.lv, Hypocrites will not always cry unto God {Job. 
27.) but at laft with Saul, if God anfwer not, they run to 
the Devill in evil means, murmur and defpair: But Gods 
children can no more ceafe to cry unto God, then to live 
a fpiritual life, and therefore refolve to give God no Reft 
untill they receive an anfwer, and therefore alfo wait for 
his holy pleafure, and leafure, and at laft are fatiffied with 
Gods people the Lords holy pleafure, and fentence, although it feem 
wait for, and crofTe, add bitter to flefh, and blood: So Mofes in refpedt 

anfwer ^^ °** ^ S ^ Ult tC> ^*°^> ^ 0Y ^ 1S §°^ n § * nto tne ^ anc ^ °^ ^ anaan '- 
So David praying for his child : So Chrift Jefus in ref- 

pecl of his bitter cup. So Paul praying againft his great 

temptation. 

Obj. But may not Hypocrites pray long, and alfo wait 
upon God? 

I anfwer, they may, yet at laft, out of unbelief, and 
anger, like an angry Dog, or fturdy Beggar, they cry out 
in murmur, and wrath, as the unbelieving King of Ifrael, 
what fhould I wait upon God any longer ? But Gods 

children 



(%3) 

children never give over : for when they grow weary, 
they (like Mofes) beg help to their fainting hands in 
prayer, and defire their eyes may never ceafe trickling 
tears unto God, untill he look down from Heaven, La- 
ment: 2. 

A 5th: Argument of 'fpirituall health, and ftrength, is 
a conflant holy fence of our own unworthines, vilenes, and 
bafenes in Gods prefence : Hence Jacob profefTeth himfelf 
lefT then the leaft of Gods mercies, that is, then the leaft 
crum, or drop, or rag, or look of mercy : i7ence the Cen- 
turion profefTeth himfelf not worthy that Chrift mould 
come under his Roof: Hence Elizabeth her holy wonder, 
whence is it (faith fhe) that the Mother of my Lord 
mould come unto me ? Hence Mephibo/eth wonders that 
David fhould look upon fuch a dead Dog. 

Ob. But may not Hypof rites profefTe they are not Pa- 
pifts, that they can deferve nothing at Gods hands, that 
if they had their deferts it were woe with them ? 

I anfwer, Hypocrites may fay fo, but yet are angry 
when God feems to deal with them, as he deals with 
others. Hence they quarrell with God, as if that God 
feemed not to refpect their offerings of prayer, and faft- 
in?, Ifa: c8 But Gods children confefTing themfelves „ , 

_ O (jrOQS T)60Dl6 

Beggars at Gods door, and Dogs under his Table, they are only truly 
wait for, and are humbly thankfull for every crum of fenfible of un- 
grace and mercy : So Chrift J ejus teacheth us to give wor nes * 
thanks for the mercy of a little bread, and then for a lit- 
tle Fi/h, (Mark 6.) So after moft heavy and wonderfull 
afflictions, Jeremie cries out Jehova is righteous, and pro- 
fefTeth it is mercy that it is not worfe, and that they 
were not burnt up and confumed. 

A 6th. Argument of the fpiritual health and temper, 6thly. 
is when the affeclions work ftrong and lively after God, 
after God for himfelf, after God as a portion and inherit- 
ance, after God as an Husband: when as the Heart pant- 
eth after the water-brooks, fo pant our Hearts after God, 

when 



(*4) 

when as the thirfty ground longeth for the fhowers of Rain , 
fo long our fouls after God : When his words are fweeter 
then the honey, and honey comb, and of more efteem 
then thoufands of gold and filver. 

Ob. But may not Hypocrites (as Balaam) profefTe fo 

much and that in earneft ? 

Hypocrite af- I anfwer, the deceitfull heart of a man will go wonder- 

fection to f u \\ f a r this way : Yet certain it is an 'Hypocrite refpects 

' God, but as a Dog refpects his Mafter, yea fometimes a 

ftranger, and an Enemy for a cruft, or as an Hireling for 

his wages: But Gods children, in the want of all things, 

are content with God alone, his Christ, his Spirit, his 

Favour, his Word, his Ordinances : Hence David pro- 

feffeth Pfal. 4. Thou putteft more joy into my heart, 

then in the time when their corn and wine increafeth : 

And Habacuck, when Vine, arftl Fig-tree, and Flock and 

Heard fail, he profefTeth to rejoyce in God, and to glory 

in the God of his Jalvation. 

2ly. In the loffe of all things, in the greateft ftraights 
and extremities, Gods children yet find comfort in God, 
that God their portion is not loft. Thus as David when 
God himfelf hi s wives, and children, and friends, and Jervants, and 
his. P r 10n cattell were all devoured by an enflaving and captivating 
/word, and he finds no Remainder, but burnt w^//j and 
ajhes, and his own company ready to ftone him, yet as 
David they take comfort, and incourage themfelves in- 
joying their God, 
7thly. 7tly. It is an argument of fpirituall health, and 

ftrength, when the holy Commandments of God are not 
grievous, but pleafant and delightfull to us : when we 
can fay as tYizJtord Jefus faid, it is our meat and drink, 
to do our heavenly Fathers will: when we are active and 
Eeady obedi- reac [y at tne commands of God, and can fay (when the 
Lord as keth whom ihall we fend) fend me, as the Pro- 
phet EJay faid : And as the Lord J ejus Pfal: 40. Here I 
am, I delight to do thy will O my God : when we can 

without 



2 5 

without repining, grudging, or delaying, obey commands 
moil grievous to flejh and blood, againft not only flejh and 
blood, but againft carnall reason, yea againft Hope and 
Faith it self, as Abraham did, in offering up his moft 
dear and only fon IJaac. 

Obj. But may not Hypocrites obey the commands of 
God, as. Saul did, &c ? 

I anfwer, they may indeed obey Gods commands by 
halves as he did, and as z/ervant, and hireling, ferve God 
for wages, and with <ry<? fervice, with opinion of merit, 
and boaft of their #&// and /#/#<? fervice,as Saul did. But 
GWj" children imbrace all the commands of God with de- 
light, even the leaft, and moft defpifed, with the greateft 
and moft difficult, and when all is done, they confeffe 
they have need of mercy, and are unprofitable Servants. 

Obj. But may not Gods children live in the difobedience 
of fome commands of God, and yet be healthfull, and 
ftrong in grace ? 

I anfwer, it is impoflible that a child of God fhould 
(either in fpirituall health or ficknes) live in the breach 
of any known command of God his Father. Tis true, 
Abraham, and Jacob, and David, and others, lived long 
in the fin of many wives, out of ignorance of Gods will, The fins of 
and Gods children to this day, even the holy Martyrs or Gods people. 
Witnesses of J ejus, (who accounted their heart bloods 
not too dear for Chrift) have and do live in the breach 
of many Commandments, that concern the worjhip of God: 
But they are herein like a traveller deceived, by a falfe 
path, which when he once reallyyki^^ he. cannot walk 
a ftep with eafe, now do they cry out with David, Pfal: 
1 19. I will walk at liberty, for I feek thy precepts : And 
when God faith feek my Face, their Hearts anfwer, Lord 
thy face will I feek. Pfalm 27. 

An 8 th. difcovery of fpirituall health and ftrength, is 8thly 
an humble, a patient and thznkfall fubmi/fion to the aflict- 
ing, and chaftifing hand of God. Thus it is faid of Aaron, 

i in 



( 2 6) 

in that dreadfull ftroak of Gods hand, depriving him of his 
twoTons in the flour 'e of their Youth, in the midft of their 
fitly in the performance of their Priefts Office : it is said, 
Aaron held his peace : I was dumb and held my peace, 
(faith David) Pfal. 39. for thou didft it; Thus Jere- 
miah (Lam : 1.) Jehovah is righteous, for I have griev- 
The patience oufly tranfgreft againft him. Yea Job not only expreft 
dren und C er~ an humble and patient mind, but alfo (which is wonder- 
Gods hand, full, but proper to Gods children, when in right temper) 
be bleffed God in the midft of fo many fearfull and as- 
tonifhing lojfes, of fo many Cattel, Servants, and Chil- 
dren, faying, Bleffed be the name of the Lord. 

Obj. May not wicked men and Hypocrites acknowledg 
Gods afflicting hand, and humble themfelves ? 

I anfwer, Hypocrites may see Gods hand, and humble 
themfelves as the Egyptians, and the Philiftins did, but can- 
not poffibly be thankfull for it : They acknowledg Gods 
The counter- hand as a Dog his Mafters when he is beaten, but not as 
feit patience a child his Fathers. As a loving and dutifull Wife, re- 
of Hypocrites ce i v ing Pills or Phisick from the hand of her loving 
Hufband, a skilfull Phyfitian, who knows her ficknes, and 
out of love and care, prepares them for her, fhe cannot 
but be thankfull for thofe bitter medicins, and earneftly 
defire a kindly working; Thus David, Pfal : 119. I know 
O Lord that thou in faithfulneffe haft afflicted me, for all 
thy commands are righteous. 
9thly. a 9 th. Argument of spiritual health, and ftrength, is 

an humble free confejfwn, and giving glory unto God, in 
the rifing up, or recovering out of any fcandalous tranf- 
grefiion, againft Qod Hence the Israelites confeffion of 
^.^^ n o f " 1 their fin in defiring a King, (fo impatiently, and impe- 
Gods people, rioufly as they did, with large confeffions, 1. Sam. 6. 

Hence the many bitter and lamentable confeffions of 
holy David and other holy Servants of God, after their 
committing of known evils: Hence the Corinthians re- 
penting of their feUowfhip with the inceftuous perfon in 

his 






his fin, they give fuch an exemplary evidence of their true 
Repentance, that their holy praclice is fet as an holy Samplar, 
and Copy for all Saints afterward to follow, and write after. 

Obj. But did not Pharaoh, Saul and Judas confeffe 
their fins, &c? 

I anfwer, not with intent to glorifie God as Gods Saints 
do, taking fhame before the world unto themfelves, lying 
down in the Duft that God may tread upon them, and 
be exalted. 

Not with hatred of their fins, but in horrour and 
trouble at the danger of them, or in the evidence of them 2. 
flying in their faces. Thus a Merchant cafteth thofe goods 
over boord into the fea in a florme, which afterward he 
wifheth in again : Like a Dog, they vomit up the filth 
which (after their Jlomach is eafed) they return unto, and ^ g lre confem - 
lick up by new Commiffions; But Gods children confefle in 
hatred of their fins, and loathing of themfelves, and (like 
men in fome fickneffes) are willing to take thofe medicines 
which may provoke and caufe vomit, which afterward they 
are fo far from returning to, that they abhor to touch, 
or look on it. 

Obj. But may not Gods children return again to their 
vomit, and commit the fame fins, which they have caft 
up by humble confejfion ? 

I anfwer, the fins of Gods children are either, 1. groffe 
or fcandalous, which when they recover out of, and give The sins of 
glory unto God, by pub like confeflion, we feldome or never Gods people 
find them returning to fuch their vomit again. Hence lstin S ms e • 
we hear no more of Noahs Drunkenneffe, of David's Adul- 
try, of Peters deniall of Chrift Jefus, &V. 

Or 2ly. Their fins art fins of a more private and ordi- 
nary diftemper, wherein their paffions of anger, or neglect, 
or forge tfullnes prevail againft them, never without fome 
bit t ernes, and grief, and humiliation, and endeavour, with 
refolution of a more watchfull, and heavenly, and fpirituall 
converfation ? 

iothly. 



lOthly; iothly. It is an argument offpiritual health, and ftrength, 

Gods people to maintain or recover an holy vehement longing, after 

b°le g er) 1 'o r - VlfL " t ^ ie en j°y ment °f ^0^, an d of Chrift, in a vifeble, and 0/>?» 
merits of God. pr of ejfi on of his own holy worfhip and Ordinances, fepa- 
rate from all falfe worfhips, Gods, and Chrifts, &c. 

Hence that of David, Lord I have loved the Habita- 
tion of thy ^0///>, and the place where thine honour 
dwelleth; Hence he profefTeth he had rather be a Door 
keeper in the houfe of the Lord, (that is in a low condi- 
tion, in Gods houfe,) then to dwell in the tents of wick- 
ednes, though in never fo fafe and pleafant a condition. 

Hence he funis up all his defires in one, Pfal: 27. 
One thing .have I defired of the Lord, that I may dwell 
in the houfe of the Lord, &c. 

Hence (though David mifl of the Lords Order in car- 
rying of the Lords Ark, and afterwards he mift in his 
thoughts about the building of God an houfe and Temple ; 
Yet in both he difcovered his holy ftrong affection, to 
Gods publike honour, and worfhip. The very fame 
which afterward the Prophet Jeremy, and Daniel declared 
in their bitter Lamentations, for the Ruine of Gods houfe. 
And both Daniel and Zacharie, and Haggie, mightily de- 
clare this affection for the rebuilding, and fetting up again 
this Temple and worfhip of God, and what they prophe- 
- fied, that both fenz and Nehemiah, and afterward 5^- 

ans affection hofhua and Zerubabel zealouily performed and executed, 
to Christ Je- Hence it is that in the heavenly Love Song, the love 
We worship. 11 " of Chriftians to C£n/? 5V^ in his ordinances is moil: 
elegantly fet forth by a fimilitude taken from the ftrong 
affetlion of married perfons : I am, faith the Spoufe, fick 
of love, and O ye daughters of Jerufalem tell Chrift Jefus 
fo : If I finde him without I will kiffe him openly in the 
ftreets, and will not be afhamed : True heavenly affetlion 
(like marriage love) at firft kindles from fome private 
/parks, to an open flame of publick profefjion, without 
lhame before all men. 

Obj. 



Obj. May not Hypocrites (as Saul'm flaying the Gibeon^ 
ites, and Ji?£# in flaying the Baalites) difcover flrong affec- 
tion and zeal to the Ztfn/and his worfhip, and confequently 
in thefe times to Chrift. J ejus and his holy kingdom ? 

I anfwer : Hypocrites and counterfeits in their profeffion 
of love to 6rWj publick worfhip ever run upon one of 
thefe two Rocks. For, 

Firft, either they fet up, and maintain, and fight for 
zfancie, a counterfeit, a falfe Chrift, according to the pro- 
phejie of the Lord J ejus, that many (that is, thoujands 
and multitudes of people) mould fo ufe his name, that is, 
with a willing ignorance and delufion. 

Or 2ly, if it be the true worfhip of the true God accord- 
ing to the appointment of Chrift Jejus, yet ever in two 
things the fincere wife (the true love of Chrift I ejus) out^ 
goes the whore and counterfeit. 

Firft, the true wife contents not herfelf with the bare 
exercife, ordinance or adminiftration (as the hypocrites do) 
but in all is refllefs to enjoy the Lord himfelf : For as 
the ordinance is Jpirituall, and heavenly ; fo longs the 
true beleever for a Jpirituall and heavenly communion with 
the Lord himfelf in it, that he may become one Jpirit 
with him more and more in all thefe outward and Jubor- 
dinate jneans and adminiftrations. 

Hence it pleafeth the Spirit of God to refemble his 
worjhip to the marriage bed, which fatisfies not the hea- 
venly Spouje, when the Hufband Chrift lejus, is not fpiritu- 
ally embraced therein, but abfent. 

aly, The defire of the true beleever in the enjoyment 
of Chrift lejus in any of his appointments is to be made 
fruit full by him : but the defire of a whore extends no 
further then Luft or a Reward. Hence Rom. y. We are 
married unto Chrift Jejus, that we fhould bring forth 
fruit unto God : A whoorifh heart willingly endures not 
fruitfulnes^ but kills her own conceptions which the true 
Wife cherifheth, and tendreth as her life, 

j Obj. 



(3o) 

Obj. What fhould be the re of on why fo many of Gods 
children who in all ages have difcovered their ftrong af- 
feclion to Gods vifible worfhip, and communion in Chrijt, 
have yet fo varied, and wandred from the right, and firft 
inftitution of the Church, and miniftry, and Ordinances of 
worfhip ? 

I anfwer, Gods councell touching the Jpirituall captivity, 
and dejolation, muft be fulfilled, when yet notwithftand- 
ing, the flrength of the affeclion of GWj - people hath ap- 
pear' d in their mourning and weeping, and lamenting 
after, and contending for the truth of the spiritual injoy- 
ment of their fouls Beloved, in all the means of his own 
holy appointments, 
llthly. uthly. Again it is an Argument of 'Jpirituall health, & 

flrength, in refpect of God, when the Heart is fixed, and 
readily prepared for all the holy pleajure of God. Hence 
Hezekiah praies for fuch whofe hearts were prepared to 
feek Jehovah, God of their Fathers : Hence this readines, 
and preparation of mind, is compared to the /hoes on our 
Feet, without which we are unfit for travelling, walking, 
&c. and with which we are ready for any Jpirituall imploy- 
ment. Hence David profefTeth that his heart was fixed, 
and ready, and when the Lord faid feek my Face, Davids 
heart anfwered, Lord, thy Face will I feek, &c. 

Obj. What is the reafon that Gods children are fome- 
times hardly brought on to difficult Jervices, and duties? 

I anfwer, unreadines, and unfitnes is a Jpirituall Jicknes 
or dijlemper, which when Gods children recover out of, 
then they fay as the Lord Jejus in David Pfal : 41. Lord 
my heart is willing, my heart is ready to do thy will O 
my God: And they fay to Chrifl Jejus, as his holy fer- 
vant John Bradford faid to ghieen Mary; If fhe keep me 
in prifon, I will thank her ; If ihe releaje me I will thank 
her ; If fhe burn me, I will ftill thank her. 
12thly Laftly, it is an Argument of Jpirituall health, and 

flrength when Gods children walk in a continuall fence of 

their 



(3!) 

their own insufficiencies, and diftempers, when they difcern 
the evill inclination of their own Spirits, and the excellency, 
and Sufficiency of 6rWj moft holy <S^/V/V ; And therefore " 
continually fay with David, Pfalme 143. Thy Spirit is 
good, lead me, &V. and Pfal. 139. Search me O God, 
and try my heart, and fee if thou findeft any way of 
wickednes in me, and lead me in the way everlafting. 

Thefe and many more, are the trials of Jpirituall 
ftrength, health, and cheerfulnes, in matters concerning God: 
We now come to the fecond Head of trialls of Jpirituall 
health, and ftrength, in matters concerning our felves. 

Firft, then it is an Argument of Spiritual health, and 

ftrength, when (efpecially j after known fins committed, S ennes of 

our hearts are in a broken frame and temper, when our 

Spirits are as it were contrite, and pounded like Sp^ ce in a 

Morter, then yeelding the moft delightfull S me ^ an d 

Savour unto God. 

Hence (I fa. 66) a contrite, and broken heart is an 
Houfe wherein God dwels, an Houfe well ordered, S we pt> 
and garnijhed. 

Hence a Spirit* of trembling, (Ifa. 66.) is an Argument 
and character of the moft dutifull children of God : but 
of this formerly. 

2ndly. It is an Argument of Spirituall ftrength, when . ?dly. 
we make it our work to obServe, watch, and kill our cor- te ^ n ua a " 
ruptions, and rebellions, and labour to keep under, and 
beat down our body to an holy fitnes, and readines for 
Gods Service, in fafting, and prayer againft temptations. 

Obj. But may not Hypocrites humble themfelves, and 
labour to mortifie their lusts and corruptions ? 

I anfwer, no queftion, but in horrour of confcience, and 
and fear of Gods judgments, an Hypocrite may humble 
himfelf in falling, as Ahab, &c. but to kill fin, as fin, and 
to defire to be ready for Gods will, in denying, andSub- 
duing his own, is only the character and property of a 
child of God. ' 

3 dly, 



Sdly. 
Godly loath- 
ing for sin. 



Hypocrites 
may in a re- 
fpect loath 
themfelves 
for sin. 



Fourthly. 



True felfe 
denyall. 



3<ily. It is an Argument of fpirituall health, and strength, 
when we fo look upon our fins, and our finfull difpofitions, 
that we not only loath our fins, but alfo loath our felves 
for them : So faith the Lord, (Ezek 6.) My people mall 
loath themfelves for their abominations, and for their 
whoorijh heart againft me : Thus Job when he recovers 
himfelf from his murmurings againft God, he cries out. 
Behold I abhor my felf, and repent in dust, and ajhes. 
And David (Pfal ; 73.) looks upon himfelf for his mur- 
muring againft Gods providence, as an ignorant perfon, as 
a fool and a beast in Gods prefence. 

Object. But may not an Hypocrite loath and abhor 
himfelf for fin ? 

I anfwer, It is poftible for an Hypocrite to be forry for 
fome^TZJ", and to be angry with himfelfe, and to loath 
himfelfe, but not properly for his fins, which he loveth, 
but (as theeves, whores, drunkards, csV.) for the danger, 
damage and difgrace which his fin may bring upon him. 
It is onely the property of Gods children to look at Jin 
as fin, with a loathing eye, and to behojd themfelves vile 
and loathfome, even for the moft pleafing and profitable, 
and delightfull, and moft fecret fins. 

Fourthly, It is an Argument of the strength of Spirit u- 
all life, when we lay downe our felves at the feet of God, 
when as a Servants will, our wils are fabdued to the 
Lords will, when the Lord is become our felfe, when his 
ends are our ends, which give us content and pleafure, 
although our felves, our ends are loft and deftroyed, that 
wee may finde new ends and delights in God. 

Hence Epaphroditus to further the worke of the Lord 
{Phil. 2) he regarded not his health, and confequently 
not his life; as a true Souldier in the Service of his hea- 
venly King and Captaine. 

Object. But may not an Hypocrite deny himfelfs ; his 
owne ends, his pleafures, his profits, his credit, his liberty, 
his life. 

I anfwer ', 



(33) 

I anfwer, It is impoflible ; for all that he doth is {till 
for himfelfe : like Ifrael, Hqfea 7. He is an empty vine, 
he bringeth forth fruit to himfelf: All that he aims at in 
ufing the name of God, his glory, his Christ, is ftill to 
exalt himfelfe, to fave himfelfe : But Gods children eye ever ^ Hypocrite 
a greater end then J 'elf e, to wit, the glorifying of their can truly de* 
God, although it be in their own destructions. uy himfelfe. 

Fifthly, Our hearts are then in an healthfull frame rr^r; 
and difpofition, when we are cordially willing to goe from 
hence, that we may be with Christ, Phil. 3. yet for the 
fervice of Christ and his Saints, we are cordially willing 
to flay in hard and difficult Service. 

Object. But may not an Hypocrite defire to dye, and 
to be with Christ ? 

I anfwer, An Hypocrite may defire to dye, and to be 
with Christ in a glorious condition, but no Hypocrite can 
endure to dye, to be with Christ in an holy and fpiritu- « 
all condition, free from fin : and therefore can. he not 
endure uprightly, &c. to worke for Christ on Earth. 

Sixthly, Then are we in an healthfull frame of Grace, sixth* 
when God hath brought down our hearts to be content 
with the changes of his right-hand upon us : when we 
have learnt the lejfon of Paul, to be content with food 
and raiment, with a travellers and fir angers portion, of fo 
much as may ferve us in our Journey : When we can Spiritual^ 
tell how to abound without Pride, or fecurity, or truft in j^Gods^wUl. 
earthly things, and when we can tell how to want all 
outward mercies with quietnejfe and contentation. 

Obj. But may not Hypocrites be contented with fmal 
matters, and fuppreffe their defires of great things, and fay 
with Efau unto Jacob : Keep that thou haft my brother, 
I have enough ? All changes 

/ anfwer, the defires of all men are not alike greedy ; *"»<* lofles are 
but yet the defires of men are truely fatisfied without Gods people 
God : Now when changes and the Iqffe of all things fall onl y h Y nim '- 
upon the Hypocrite, he cannot finde thofe changes and 

k thofe 



(34) 



Seventhly. 

Joy in Sor- 
row. 



Hypocrites 
pretend to 
fuffer for 
Christ. ♦ 



Eightly. 

Christian 
weanedness 
from this 
worlds com- 
forts, 



thofe loffes made up in God: No Habakkuk tels us, That 
it is the Characler of Gods children, when the come is 
gone, and the flocks and the beards , and the vine, and the 
flgtree faile, to rejoyce in God alone for a portion, and to 
glory in the God of their Salvation. 

Seventhly, Then are our hearts in an healthfull frame, 
when we are not onely willing to fuffer for the name of 
Chrift Jefus, but when we alfo conceive a kjnde ofpleaf- 
ure in it ; fo faith Paul, I take pleafure in neceffities, in 
diftrejfes, and for Chrift s fake ; Hence the Saints (Heb. 
13. 10.) not onely fuffered the fpoyling of their goods, 
but they took the fpoyling of their goods with joy. 

Objetl. May not Hipocrites fuffer joyfully for Chrift? 

I anfwer, An Hypocrite may doe and fuffer with a 
feeming joy for Chrift : But he can never doe this out 
of love to Chrift, 1 Cor. 13. but always out of /elf-love 
for his owne glory and honour, out of ftrong conviction 
of confcience, leaft he be damned in denying his light, &c< 
Onely Gods children can out of love to Chrift Jefus rejoyce 
(as fome true friend or wife) to be afflicled and to forrow 
and loofe for their Souls beloved. 

Object. Why then are many of Gods children fo heavy 
in their fufferings and lojfes for Chrift Jefus ? ■ 

I anfwer, This hapneth fometimes out of diftemper of 
body ; fometimes out of diftemper and weakneffe of 
minde, which they labour againft, and chide themfelves 
for as did David, Pfal. 42. & 43. why art thou difquiet- 
ed O my Soul, and why art thou fo heavy within me ? 
ftill truft in GOD, for I will praife him, who is the 
health of my countenance and my God. 

Eighthly, It argues ftrength of Grace when we ufe this 
world, and all the comforts of it with a weaned eye and 
mind, as if we ufed it not : as Englifh Travellers that 
lodge in an Indian houfe, ufe all the wild Indians com- 
forts with a ftrange affetlion, willing and ready to be 
gone : or as Pajfengers in a Ship, willing and ready (when 

Go 4 



(35) 

God will) to land, and goe afhoar in our own countrey, 
to our owne Houfe, and comforts in the Heavens. 

Thus Gideons Souldiers (in a figure of fuch as are fit 
for Chrifts Battels) are not only couragious and depart not 
with the cowards, but alfo lap at the comforts of this life, 
with a fpeedy neceffity, but lye not downe to them in 
excejfe of affetlion and delight. 

Objetl. May not Hypocrites ufe this world with a 
ftrange affetlion, weaned from the vanities of it, &V. 

/ anfwer, DoubtlefTe not onely a falfe Chriftian or 
Hypocrite, but other naturall men (out of the fence and The heavenly 
experience of the vanitie and uncertainty of this life, and ufe of earthly 
the comforts of it) may attaine to a great feeming difpifing Q0 
of thefe earthly things , though never without Jorrow that 
they are not more full and certain, as being their portion: 
Onely Gods children who have made the Lord himfelfe 
their portion, and his word and Ordinances their inherit- 
ance, they only I fay ufe them as from God, tokens of 
his Love and goodneffe, and as golden chaines to draw them 
unto him, and humbly fubmit to Gods holy pleafure, in 
his gracious beftowing or withdrawing of them. 

Ninthly, It is an argument of a ftrong fear of andiWW%. 
affetlion to+God, when in all our earthly bufineffes, we fee 
God, and minde his name and praife. Hence faith fames'. 
Yee ought in all Journeys and purpofes to fay, If God 
will : Hence Boaz that holy man, when he comes into 
his Field hath God in his mouth: The Lord blefle you 
fayed he to his Reapers : Hence the pooreft Chriftian 
able to contribute (i Cor. 16.) obferves weekly, and 
therefore daily the difpenfations of God towards him ; He 
obferves the givings and takings of Gods hand, and walks 
with him though in the pooreft and meaneft calling and 
condition. 

Objetl. But may not Hypocrites obferve Gods blefling 
in worldly things, in faire winds, good voyages, in the en- 
creaje of children, come, wine, cattel, &c? 

I anfwer. 



(36) 

/ anfwer, Natural! conviction enforceth even Pagans to 

confefTe (a Manittoo) an Invifible Deity and God-head in 

thefe vifible things ; But to make it a worke and Bufi- 

The glorify- ne jjr e ' m a ^ thefe earthly things to fee and glorifie God, to 

proper to walke with him, and to be full of his praife all the day 

Gods child- ] on g ; this is onely the Charatler of Gods children, who 

renony. on }y truly fee his band y and love his name and glory, 

Tenihly. Tenthly, It is an Argument of flrength and vigour of 

grace, to keep a conflant watch and bridle on our lips and 

tongue, that no words pafTe but fuch as are feafoned with 

The true Salt, to the glorifying of our Maker with our glory, and 

watch of the edifying or benefitting of others. This 'Tongue of ours 

^ s th P? ople the Z.0n/ compares to the £r/<#<? of a #0//*, to the #>//^ 

Tongue. of a <S^>, which if well managed rules the horfe and /hip, 

with / af ety and comfort : and the Spirit of GW concludes; 

that he is a perfect and ftrong man in Chrift, that is thus 

able to command his Speech and Tongue in this world. 

Hence Chrift Jefus preacheth Judgement to the world, 
for the tf£«/£ of the Tongue, and the /d7<? won/j of it, when 
our words are not working words, and tend not to hea- 
venly profiting of others. 

Hence the Spirit by Paul commands {Ephef. 5.) that 

neither uncleannejfe, nor covetousnejfe, nor foolifh talking, 

nor jeafting, be once heard from the mouths of the 

Saints, but rather giving of thanks , and praiflng of G^. 

Object. But may not worldly perfons fet a Watch before 

• the door of their lips ? 

I anjwery Morall wifdome may teach perfons the vanity 
and grofTe wickedneffe of the Tongue, but onely Gods Jpirit 
(and flrength of it) doth teach Gods children, in true fear e 
and love of GW, not onely to reftraine from ?;*«#£ and 
foolifh, but alfo to attaine to a fpirituall and heavenly 
Language. 

Laftly, It argues ftrength and life and Grace in Chrift, 
when our hearts by G<?^ fpirit are wrought to fuch a 
degree of hatred of fin, that we not onely abhor the atls 

thereof, 






(37) 

thereof, but alfo fly and fhun the looks and appearance of 
it ; fo that we not only fly pride and pafiion, and covetous- 
neffe and uncle anneffe, but alfo the appearance of them. 

Hence Boaz, when Ruth lay downe at his feet in the 
night, as claiming marriage by right, he not only re- 
frained from uncleanneffe, or uncleane touches, but alfo he 
gravely advifed her to be gone fo early in the mornings 
that no man fhould fay there came a woman into the floar. 

Object. But may not worldly perfons not only avoid 
fin, but alfo the appearance of it ? 

/ anfwer, No worldly or unregenerate p erf on can truly 
hate fin, or the appearance of it, for it is his nature and 
Element, they can onely hate the dammages and disgrace, 
and dif credit of it, and fo a Whore may hate whoredome-. children can 
'Tis only the property of Gods children, and the new- truly hate sin. 
borne to hate fin as fin, with the finfull appearances of it 
as opposite to their new and heavenly nature in Jefus 
Chrift. 

I Now come to the third head of the tryals of fpirituall 
health and ftrength, and that refpects our converjation 
with men, in which 

Firfl: I argue, that it is a flrong argument of a ftrong Christ and 
constitution an^ fpirituall health, when we can make it our Christians 
worke and trade, to aime at glorifying our Maker in doing ^fy q £ ^ °* 
good to men. doing good. 

Thus our great example Chrift Jefus made it his 
worke and trade, to goe about to doe good, which he did 
abundantly and conflantly to the fouls and bodies of men. 

Obj. Chrift Jefus and his Apoftles and mef/engers were 
endued with power from on high, not only to preach the 
Word for converfion but alfo with power of cafting out 
Devils, and healing bodily difeafes. 

I anfwer, as an holy witneffe of Christ Jefus (a Woman) Holy women 
once anfwered a Bifhop, I am a member of Chrift Jefus asF 6 ^ 11 ^ 
Wei as Peter himfelfe. The leafl Believer and Follower f Christ lefus 

1 of 



(38) 

of Jefus pertakes of the nature and fpirit of him their 
holy head and hufband, as well as the ftrongeft and holieft 
that ever did or fuffered for his holy name. 

Therefore it is that we read not only of the fervice of 
thofe great m after-builders and work-men of Chrift Jefus, 
the Apoftles, but alfo the fervice and helpe of Chriftian 
women, for inftance [Rom. 16.) Phebe, Prif cilia, Mary, 
Per/is, were eminently noted for helping forward the 
work of Chrift Jefus, to wit, the glorifying of God in the 
faving of the poor fons of men. 

Objeft. But is it not poflible for Gods children to be 
flack in this work and trade of doing good to the fouls and 
bodies of others, and yet be ftrong in grace and healthfully 
I anfwer, DoubtlefTe Gods Children may be ftrong one 
way, and weak in another, ftrong in one grace and weak 
in another, ftrong in one tryal and weak in another : But 
it is their weakneffe and fickneffe, when they are flow and 
negligent of fo glorious and heavenly a worke. 

Thus Paul complains of the Saints of Afia, that he 
found none that ftuck clofe to him but Timothie. Thus 
was it in Barucks weakneffe and fickneffe to ieek great and 
earthly things, and Jeremie (ftrong in fpirituall health 
and life) chides and reproves him for it, Jer. 45. 

Secondly, It argues ftrength of fpirituall life, when we 
Secondly. bear a ftrong affeclion to the feed of the %oman, Chrifts 
feed, Gods children. To doe good to all men is a Chrift- 
ians trade, but efpecially to the houfhold of faith. 

This was Davids affection (Pfalme 16.) when he look't 
Gods child- upon Gods children as the excellent of the Earth, and 
ren cannot pJ aC ed all his delight in them : Thus Jonathan though he 
love one an- 1°^ hi s Fathers love for Davids, though he was to loofe 
other. a Kingdom by David, yet he loves him as his own Soul. 

Thus Ruth fo loved that holy woman Naomi, that al- 
though fhe were growne poor, a widow, and now in a 
tedious travel from Moab to Ifrael, and Naomi did alfo 
intreat her and her fifter to goe back, and Orpah her fifter 

was 



(39) 

was already returned to her kindred and Tier Gods, yet 
fuch was the flame of her holy affection, that fhe in- 
treats Naomi not to intreat her : Intreat me not to leave 
thee, for whether thou goeft I will goe, where thou dye- 
eft I will dye, and there will I be buried : thy God fhall 
be my God, &c. 

Object. May not wicked p erf ons favour, love, and re- Worldly men 
sped Gods children? Did not Saul greatly refped £*£ Q^ d 
Samuel ; and for a while Herod, John the Baptijl? Did people, 
not Michol love King David, as well as did her brother 
Jonathan? .yea did not David finde wonderfull favour in 
the eyes of a Philiftian Achaz ? 

I anfwer, The nature and the grounds of the love of 
naturall perfons to Gods children muft be rightly diftin- 
guiihed : Gods children themfelves may and ought to love 
each other, and others alfo, according to any naturall 
and civill Relation ; yet onely Gods children can love Gods 
children for the grace and fpirit of God, which they fee 
and finde in each other. 

Thus as two Candles or torches they fpiritually clofe 
and embrace each other with heavenly affection, being 
of one common heavenly nature tog-ether. Thus Coun-^tGods 

. . a i r • j_- r ^ children can 

trey-men meeting in ltrange and lorrzign nations prelently on iy i ove . 
know each other by their language, &c. each other _ 

Thus Brethren rejoyce to finde each other in ftr&nge^^ ^ cx ~ 
places, and to know themfelves the fons of one Father 
and Mother. 

Thus ¥ ellow-fouldiers which ftick clofe each to other 
in life and death, yea, although routed, dif ordered and fly- 
ing, if poflible they can difcerne and know each other. 

Objecl. But did not holy David (who was a man ftrong Godschildren 
in grace) did not he lay plots for the life of an holy man, ™ a y possibly 
noble and faithfull Uriah? Did not A/ah that holy King an j cruel 
of Judah, practice falfe Imprifoning, in committing the each to other, 
man of God to prifon, and that onely for his faithfulneffe 
in reproving him from God? 

I anfwer, 



( 40 ) 

/ anfwer, , This fhews that both David and Afah at 
this time were very fick, and David upon his recovery 
laments his weaknejfe and wickedneffe and Blood-guiltineffe, 
PJal. 5 i, 

Queft. But may not Gods children have just caufe of 
in°cafe n?ay exercifmg f harp neffe each to others ? 
be^harp each Yea doubtleffe, for Paul withftood even Peter himfelfe 

IvaT David to ^' 1S ^ ace > and t ^ ie Church °f Corinth muft put away and 

sharply re- deliver the inceftuous perfon to the Devill ; though pro- 

prov'd by Na- DaD ry yet deare, and a brother, according to that of Paul 

to the Theffalonians, yet count him not as an Enemie, but 

admoniih him as a Brother. 

In a way of Juftice, in a way of Phyfick, the deareft 
friend or Brother may exercife much bitterneffe, though 
with much fweetneffe of temper, and with much tender 
melting and bemoaning of affection. 

Thus in cafes have we feen mounfull violence ufed, to 
blackest a w tf e or brother in fome kind of diftempers and <sfo- 

tranfgressions tractions. 

m the world But when G ^ children mall fo far degenerate, as to 
purfue the life of each other, though it be with defire to 
cover a fin, and to keep Gods name from being dishon- 
ored (as in Davids cafe) it is a weaknejfe, it is njicknejfe, 
which although it be not unto death, yet bringeth it 
neer unto Deaths door, and made David cry out with bit- 
terneffe of his foul, Deliver me from blood-guilt in effe O my 

Thirdly. God, and my tongue fhall fing loud of thy right eoufnejfe. 

A third tryal of fpirituall health and ftrength is a com- 

A compasslo- paffionate and pitifull, melting-heart over the afflicted or 

nate heart e- • r i i 1 Jl i_ • • r , i • 

ven towards ^ l ll era ^l^ Y ea > although our enemies, or enemies or their 
enemies is a owne Salvation. 

he h a r rt tian ThuS the L ° rd Je S US % hs f ° r the hardne I e of * the 

£^zr/ of his Enemies : thus he weeps over Jerusalem that 

was to kill him, and prayed for his p erf ecut or s and enemies. 

Thus Jeremy powres forth his Book and Rivers of 

Lamentations for Jerufalem of old, as Chrift for the latter. 

Thus 



(4i) 

Thus Gods people are commanded to weep with them 

that weep : And when any oppofe themfelves, wee ought 

in meekneffe and patience to bear it, as knowing their wo- 

fuil and miferable bondage and Jlavery to Sathan : And 

who knows whether it will pleafe God in infinite mercy 

and companion to deliver them by vouchsafing repentance 2 Tim. % 26. 

in Chrift Jefus, as he hath done to us ? 

Objecl. But may not Gods children exceed and ouer- 
grieve for others ? 

Yea doubtlefTe, and therefore God chideth Samuel for 
oVer-grieving for Saul, becaufe God hath rejected him : 
Gods children may as well exceed the bounds of griefs 
as of joy and amer, and anv kind of Paffion or affetlion : Gods P eo P le 

u l 'i - re \ r 11 *u ■ u. u j c *. , mourn for 

but it is ever later to rail on the right hand or too much ot h e rs. 
mercy and companion, then on the left of Anger, Wrath 
and Cruelty. 

Hence David weeps over finners with Rivers of Tears, 
becaufe they kept not Gods Law. Hence we are com- 
manded to bear the burthens of others, and fo fulfill 
Chrifts Law. All fin is a burthen, but efpecially to Gods 
children, whether they commit it out of a deceived judg^ 
ment, and conscience, or out of paffion, and fudden flight 
of temptation : Their fins therefore (efpecially if flupe- 
riours,) we muft cover, and with fliame, and forrow go 
backward like Shem, and Japheth, as grieving, and un- 
willing to behold their nakednes. 

Obj. But we are commanded not to fuiFer fin upon 
our Brethren, but reprove them ? 

/ anfwer, then is the tongue a fit inftrument to reprove 
others, when it is tuned by a grieVed heart, that confiders 3 
and ponders it felf, as fubjed: to temptation, and fin, as 
others, except mercy make the difference, and deliver 
from temptation. rhlv 

Fourthly, it is a good evidence offpirituall health, re- impartiaH re- 
fpecting others, when we endure not fin to lie upon proving a 

-~2ter ( 
people. 



them, or rather them to lie in the pit of fin, but en- Q a d r s acte 



m deavour 



deavour to help them out by wife, and loving, and fea- 
fonable reproofs and exhortation. 

Hence Job endures not fin in the wife of his Bozome, 
but chargeth her with folly for her impatient, & impious 
counfell: Hence David fmites deeply his deareft Michol, 
when me mocks at his holy zeal for the Lord, and his 
worjhip. 

Hence Chrift Jefus fharply reproves his faithfull fer- 
vant and Apoftle Peter, and that only for (feeming) 
loving, and affectionate councell: Get thee behind me 
Satan. 

Again, as true love, and zeal for God, (when ftrong) 
fpares not the deareft : fo neither doth it balk-, or fhun 
the higheft. Thus deal Gods Prophets, even with Kings, 
and Princes : Thus Samuel fpares not Saul, nor Nathan 
Bold repro- David, Eliab Ahab, nor John Baptift Herod and his 
vers for sin. 6)u een ^ even for thofe moft neer, and darling fins, which 
were moft dangerous to touch, and meddle with. 

Qui How ftands fuch bold, and fharp language, (as 
fome of the Prophets ufed) with humble Duty, Fear, and 
Reverence, due unto fuperiours ? 

I anfwer, as true affeclion ftands with plain, and fharp 
reproof of dear eft, fo true humility in bold dealing on 
Gods behalf, with the moft fupream, and higheft. 

Hence are Gods people alfo commanded not only to 
reprove, but to feparate in cafe of finall obftinacy in fin. 

Obj. This courfe may feem to deftroy humane fociety, 
yea nature, and civillity out of the world. 
Godlinefs _ _ I anfwer, it is true that Godlines, and Chriftian affeclion, 
^emorebeau- anc ^ zea ? ^ or God deftroys corrupt nature, and humanity, 
tifull. but otherwife Godlines fanctifieth, and direcleth nature, 

and civility, in the fear of God. 
5thly. Fifthly, it argues ftrength of fpirituall life, and grace, 

when a Soul is able to withftand, refift, and repell fuch 
fins, unto which the opportunity of temptation follicites, 
and invites us, 

Hence 



(43) 

Hence holy Jofeph, and David, are propounded to us Joseph an Da- 
for heavenly examples of power, and flrength of grace, in vid admirable 
refitting thofe moll, two plaufible temptations (to which temptations? 
the wicked nature of man is fo prone, and Jubject :) the 
one of luft to Women, when ftrongly and often folicited 
by his wanton Miftris : the other of revenge toward man, 
when his bloody persecutor Saul, feemed by God himfelf 
to be delivered, and brought into his hand. 

Obj. But David himfelf was conquer' d by uncleannes, 
and A/a wreaks his wrath, upon the very fervant, and 
Prophet of the mofl High, and yet both David, and A/a 
were thought to be ftrong in grace, and power of Godli- 
nes? 

I anfwer, Gods champions are fometimes ftrong, and The fals of 
fometimes weak, ftrong in fome things, weak in others, ^l^w 11 
and (as the ftrongeft /W/>j-)-fubject to fpirituall colds and end. 
falls, and hurts, which are moft gracioufly recorded for 
our comfort in our falls, as well as the holy vitlories of 
the Saints, to make us watchfull, and couragious. 

Sixtly, in matters concerning others, it is a good ar- A Christian 
gument of ftrength, of grace, when we can patiently, and bearm S of ^e- 
thankfully bear a Reproof, and Admonition, when we can argument of 
efteem a Reproof fox our evill words, or w^jy^, not as a muc . n of 
blow or ftroak on the Head, but as a fweet, and precious ' 1S esus * 
Ointment powred on us. 

Hence the admirable patience, and meeknes of Hanna, 
when Eli zealoujly, but uncharitably reproved her for 
Drunkennes. Hence when Chrift Jefus moft fharply re- 
proved Peter, and afterward Paul dealt feverely with him 
about difTembling in the matter of Communion ; We hear 
not of the leaft impatient, or bitter word to either, yea 
when he was unjuftly charg'd, and that by Saints ( Acl. 1 1 ) 
he patiently bears it, and returns a foft, and gentle an- 
fwer, which turned their murmuring accufations into joy- 
full fatisfatlion, and thanf giving. 

But now the fcorner, yea the godly being (weak) 

reproved 



(44) 

Gods people reproved burft out in wrath. Thus not only Ahab 
may possibly imprifons Micaiah, and Herod, John the Baptift, but Afa 
reprS *' alfo cla P s U P faft the reproving Prophet, and the beft of 
Gods children are fubject to fuch fad diftempers, when 
either a miftake of judgment, or a pang of pajjion finfully 
hinders the receit and working of the Reproofs of the Al- 
mighty, which are wholfome heavenly potions intended by 
him the Father of mercies, for our good, who ever be 
the cup, the vial, or inftrument. 

Obj. Ninny P hilqf op hers by naturall wif dome, and many 

Naturall wis- c ' lv m anc [ mora ll men, out of the principles of civillity and 
dome goes far, r . 3 r r r . r n ..r 7 . 

but not fo far morality, and lometimes tor iome private ends, will bear 

as fpirituall. a Reproof with patience : And hence that of Solomon, re- 
buke a wife ;###, and he will love thee : whence it may 
feem that men by ftrength of wifdpme may receive in 
love, and profit by a Reprehenjion. 

I anfwer, Gods children (as well as naturall men) may 
alfo aft from Rules of Re 'aj "on, and naturall wifedom, but 
withall they aft from an higher ground, and principle, that 
is they hear they fee Gods wife, and holy permitting hand 
in the fouleft mouth ; So David acknowledgeth God in 
Shimeis railing, and Hezekiah in Rabfheka his provocations, 
and blafphemies. 

2dly. Gods children by reproofs, by flanders, and r^- 
fend^Gods proaches, are fent to GW : So David as a figure of Chrift 
people unto Jefus, and fo Mofes alfo, when the people in their *##r- 
* murings, reproached him, as the caufe or occqfion of their 

miferies, he runs to GW, and praies even for thofe un- 
worthy, and unthankfull men. 

Lafhly, with reference to our walking with others, it 
is an argument of great ftrength of grace, when the glory 
of the Lord and the falvation of Gods people is fo great, 
and fo dear in our eyes, that we can wifh (upon Juppofi- 
tion of them two) that we not onely loofe our temporall, 
but our eternall ft ate and welfare: Hence thofe two 
famous and wonderfullfpeeches of thofe two glorious ftars 

Mofes 



(45) 

Mofes and Paul : Blot me out of thy book faith Mofes : 
And I could wifh to be accurfed from Chrif, faith Paul, 
for Ifraels fake. 

Ob. But can fuch a wifh be lawfull though for the gain 
and glory of Chrift, fince to be accurfed from Chrift can- 
not be without fin againfl Chrift ? 

I anfwer : I will not difpute what accurfednefs or Sepa- 
ration from Chrift, that is, fome faying that Paul wifhed 
onely a temporally and fome an et email Separation from 
Chrift : fome a S e P ara ^ on from y>y and delight in the 
preSence of Chrft, but not from the puritie and holinefs 
of ChriSt : But I fay, doubtlefs fo neer as any foul ap- 
proacheth to thefe heavenly ^/Vj- of Mofes and P^«/, fo 
neer comes he to the greater! S^^gth, an d health, and 
beautie of a Christian life. 

Ob. But can any man now attain to fuch ^Strength of 
grace as this, fo to wifh ? 

I anfwer : as it is in nature fo in grace, there are chil- Different ma- 
dren and young men (or S tron Z men,) and there are #/^ ^testations of 
and aged men in ChriSt ; Again, as it is nature, fo in j n £|g people. 
grace ; there are differences of children, and differences of 
young and dgW men in ChriSt : every Ifraelite had not 
the ftrength of Samfon : nor every of Davids Souldiers 
the Strength and valour of Davids worthies : yet fo neer 
to thefe heavenly copies as we approach, the S tron g er we 
are in the grace of G^ in ChriSt : And doubtlefs it can- 
not be but it is in the defire of every true childe of God, 
not onely to enjoy a prettie moderate health offpirituall 
life, but to be as ftrong ln faith as Abraham, in meek- 
nefs as IVLofes, in patience as e/^?^, in affetlion to G0;/ as 
David, and as zealous for the Z.077/ and his £/0ry, as were 
this bleffed pair of zealous fervants of the mofl high, 
Paul and Mofes. 

I am 
n 



(46) 

Some means T Am now come (dear Love) to the third and laft 
which Gods I ff ea d propofed, which is fome few means of recover- 

Spintufethas A r r # » 

prefervatives. 2#£ and preserving or Lhrijtian health and cneerrulnef s, and 

the preventing of 'fpirituatt ficknejfes and difoafos: In this I 

mail defire to be brief, left by too long a difoourfo I difcour- 

age thy reading, and hinder thy ufe and improvement of it. 

Firft then, holy confederation of our eftate, a deep and 

Soul-exami- . frequent examination of our Jpirituall condition is an ex- 

nation a fbul ce ij ent means f Chriftian health and temper: Thus 

Htuall prefer- teacheth us the holy Spirit of God by Jeremie, Lam: 2. 

vation. j^ e t us fearch and try our ways, and turn unto the Lord. 

This fearching and examining of our ways in Gods 
prefence is (as it were) a casing up of our accounts be- 
tween God and our fouls, wherein we truly verifie that 
true faying, That often reckoning makes God and our 
fouls true friends. 

This dutie is hard, and therefore we muft often crie to 
God with David, Pfal. 139. Search me O God, and try 
my heart, and fee if there be any wicked way in me, and 
lead me in the way everlafting. 

This holy practice ought to be frequent, but then ef- 
Affliction the pecially when the hand, and Rods of the Lord are upon 
season of Ex- us: For then (as lob faith) God fofteneth our Hearts, 
and we are moft like then to be as the ground, mollified 
upon a Thaw, fit to be broken up, or like the ground 
moiftened with ftorms, and Jhowers from Heaven, then 
in fome hopefull turn for the Lords moft gracious foed, 
and heavenly planting. 
adly. Secondly, maintain an earneft longing, and endeavour 

Christ Jesus to en j ov thrift I ejus, who is our fouls life in every holy 
his appoint- Ordinance, which he hath appointed. If it be pomble 
doubted 11 " (with, true Jatisfaclion to our confeiences, and doubts in 
means of Gods prefence) let us never reft from being planted into 
Christian t } ie no ly fociety of Gods children, gathered into the order 
chearfulnefs. of Chrift Jefus, according to his moft holy will and 'Tes- 
tament : Remembering that Chriftian health, grouth, and 

flourijhing 



(47) 

f/ourifhing, are promifed to the Trees planted in Jehovahs 
houfe : And that the holy Ordinances are the Lords pro- 
vifions, and foul meals, and Breafts which he hath gra- 
cioufly appointed for his children^ of all forts, and ages. 

Efpecially be much in holy prayer, and fafting before p ra y er with 
the Lord: this is an Ordinance of which neither Pope nor fasting ;a most 
Devi// could ever deprive a child of God: If it be pom-££^ 
ble practice this duty with others, however before the nance. 
Lord in fecret : remembring how frequent the chi/dren of 
God in holy fcripture were in this duty. Danie/ is an hea- 
venly pattern : and fo is David, who wept and chaftifed 
his foul with fafting although he was reproached for it, 
Pfal. 6 9 . 

Our holy Bridegroom the Lord Iejus, tels us that the 
Bridegroom mall be taken away, and then his fervants 
fail : as if he had expreflly named the times of the Anti- 
chriftian bondage, wherein the foilowers of Iejus, like the 
blefted Women, {John the 20.) weeping, cry out, they 
have taken away my Lord, and I know not where they 
have laid him. 

This holy Ordinance is of fuch admirable ufe among 
the Saints, that even in the firft, and pureft times of 
Christianity, we read of Christian yoak fellows, confenting 
to a feparation from each other, for a time that they may 
give themfelves to prayer, and fafting, 1. Cor : 7. 

Obj. But fome fay fafting as it feems to be more 
proper to the Old Testament, fo feems it not fo ufefull 
in the New Covenant, when more Spiritual/ worfhip, and 
Spiritual? joys feem more fuitable, and feafonable. 

I anfwer, all the former Scriptures declare it to be an The excellent 
Ordinance of the New TeStament, as well as a prayer itfel£- and fast^.^ 
And for the ufe of it, it is moft admirable for theS e P ara ~ 
ting, and abj "trailing of the mind, and fpirit, from earthly 
occafions, and comforts, for the devoting of the f ou ^ to 
heavenly confederation, .zr\o\ examination of our wayes, for 
the pouring forth of prayers, and cries to God in the 



man 



y 



(48) 

many great, and mighty firaights which Gods people pafTe 

through in this vale of tears, and Lamentation. And 

indeed it is (as I may fay) the taking of afoul fw eat, or 

foul purge for the avoiding and cleaning out our fpiritu- 

all Humours, and corruptions. 

7dlv Thirdly, as ever we would preferve our Jpirituall 

Spirituall ta- health, let us carefully take heed of fpirituall colds and 

king of cold, obfiruclions : For as it is in the naturall man, a cold it felf 

is a great diftemper, and the ground and beginning of 

others, when the warm ftreams of blood, and Jpirits are 

ftopt up, and obftructed : So is it, (and much more in 

the Jpirituall) when our heavenly Jpirits are ftopt by 

damp colds, and obftruclions of unnecefTary frequenting of 

coldjocieties, and places deftitute of the life of the Sun of 

Righteoufnes Chrijt Jejus. 

The Lord J ejus is a Chrijtians Garment : O let us keep 
that bleffed garment always clofe about us, and in all 
places, and in all companies, and upon all occafions ex- 
preffe the life, and power of Chrift Jefus, longing to 
know, and to follow his bleffed words, and examples in 
life, and death. 
Athlv Fourthly, take heed of 'fpirituall ' furfets, that the feed- 

ing too much upon the comforts of y oak fellows, children, 
Gods people credit, profit, (though fweet, and wholfome as hony) turn 
must watch not to bitternes, and loathing. 

surfeiting up- Gods children as travailers on the Land, as Paffengers 
on worldly in a fhip, muft ufe this world, and all comforts of it, 
comforts. with dead, and weaned, and mortified affetlions, as if they 
ufed them not : If Riches, if Children, if Cattel, if Friends, 
if whatfoever increafe, let us watch that the Heart fly 
not loofe upon them : But as we ufe fait with raw and 
frefh meats, let us ufe no worldly comfort without a fa- 
voury Remembrance, that thefe worldly Goods and com- 
forts are the common portion of the men of this perifh- 
ing world, who muft perifh together with them. Let us 
mufe upon their infufficiency to content, and fill our 

Hearts 



(49) 

Hearts, upon their uncertain coming, and going with 
Eagles wings : upon their anxiety, and perplexednes full 
of Thorns, & vexations : upon their certainty of departing, 
how foon we know not. O let us therefor beg grace 
from Heaven, that we may ufe earthly comforts as a ftool 
or ladder to help us upward to heavenly comforts, profits, 
pleafures, which are only true, and lofting, even et email 
in God himfelf, when thefe Heavens, and earth are gone. 

Fifthly, to maintain a fpirituall health and chearfulnefs r. 
is of no fmall ufe (as Paul writes to Timothie) fometimesThepower of 
to help our cold ftomacks with a little wine or ftrong drink jS 6 ^ 1 ^ 1 "?^ t 
of the /fojv of the^VydO- to come : Lay hold (faith P^#/ to are to come. 
Timothie) of et email life : and as the Souldier meditates 
upon the glory of his vitlories : The fick pajfenger at 
Sea upon his Jweet refrefhings on more : the traveller 
upon his journeys end and comforts at his home : the La- 
bourer and the Hireling on his wages, the Hufbandman on 
his harveft : the Merchant on his gain ; the womaM in 
travail, on her fruit : fo let us fometimes warm and re- 
vive our cold hearts and fain ting fpirits, with the allured 
hope of thofe victories, thofe crowns, thofe harve/ts, thofe 
refrefliings and fruits, which never ry<? hath feen, nor dvzr 
hath heard, nor never entred into mans /^r/ the things 
which God hath prepared for them that love him : Of 
which however it pleafeth God to give his fervants a tafte 
in this life, yet the harveft, and the vintage are to come, 
when they that surfer with Chrift Jefus fhall reign with 
him, and thev that have fown in tears mail reap the^., ^; 

3 , . J , n c - • 1 1 • Bitter and 

never ending harveft or inconceivable joyes. untoothsome 

Sixthly, as it is in the reftoring of the body to health, things may 
or in the prejerving of it in an healthfull condition : it is blessed °and 
often necelTarie to ufe the help of Jharp and bitter things, wholsome use 
bitter pils, bitter potions, bitter medicines, fweatings, purg- t( ? Gods P eo ' 
ings, vo?nitings, blood-lettings, &c. So is it with our fouls, 
and fpirits, and prefervation of the health and chearful- 
nefs of the fpirituall and the inner man. 

o The 



(5°) 
Two sorts of The /harp and bitter things which it pleafeth God to 

bitter afflicti- ma j ce u f e Q f ' m t h e f e ca f es are G f two forts. 

Firft, fuch as himfelf is pleafed to ufe towards us in 
the way of his fatherly afflictions of all forts : on our 
fpirits, our bodies, our y oak-fellows, children, fervants, cat- 
tel, goods, &c. out of which, yea alfo out of the injurious, 
and Jlanderous, and perfecuting dealing of others, yea and 
out of our own fins and failings his moft holy and infi- 
nite wifdom, fetcheth all forts of cleanjing and purging, 
yea and fometimes a cordiall and healing phyfick. 

The fecond fort of fharp and bitter means are fuch, as 

we voluntarily ufe and apply our felves unto our felves, 

for the flaying and the purging out of the filthy humours 

and corruptions of pride, fecuritie, uncle annefs, felf-love, 

covetoufnefs, and what ever elfe remains behinde of the 

body of death in us. 

The Scrip- It is true that the word of God, and all his holy Ordi- 

ture the true^^^ they are not only of a feeding, and nourifhing, but 

souTphysick? a ^° °f a purging, and cleanfing Nature, of a preferving, 

and a reftoring Quality : and therefore out of thefe, we 

muft take direclion for all our fpirituall Remedies, againft 

thofe foul diftempers, unto which our fpirituall, and inner 

men are fubject. 

Firft, then it is an wholfome though bitter pill, often to 

call to mind our many, our great, our known, our unknown 

transgreflions againft the Lord as a Creatour, againft the 

Lord as a father, againft the Z077/ as a Redeemer, againft 

Chrift Jefus, againft his holy Spirit, againft his Ordinances, 

The remem- againft his Saints, againft our felves, &c. Yea the fins and 

sinsbitter, yet Overall forr«^//o«j of our Natures, callings, and conditions, 

an wholfome to which we yet are fubjec~t, and lye open, and without 

P fupply of Grace, and ftrength from Heaven, we mall fall, 

and tumble into, as well as the ftrongeft of Gods fervants, 

of whofe wofull y^//j we read of in holy Scripture. 

Obj. It is a part of the Lords New Covenant, that he 
will forgive our fins, and remember our iniquities no more. 

I anfwer. 



(50 

I anfwer, unto all the promifes of all forts, (Ezek. 36.) Gods children 
it pleafeth the Lord to adde this Gofpel Provifo ; ^™)™ n \^ ^ 
all this I will be fought unto faith the Lord, according fi n . 
to that moft holy direction, of the Lord Jefus, to pray 
daily, not only for daily Bread, but alfo for daily for give- 
nes. 

Obj.. ■ The Lord hath forgiven them already in Chrift, 
what need to pray for forgiveneffe of them again. 

/ anfwer, We muft marke the Lords Ordinance, for all 
this I will be fought unto : Prayer and other fpirituall 
Ordinances hath the Lord appointed for our fouls good, 
as well as corporall meanes for our bodily comfort. 

Hence the many examples of the fervants of God 
throughout the whole Scripture, both before Jefus Chrift Godly forrow 
and fince, David, Peter, Mary Magdalen, breaking forth jj° t but^ub- 
into heavenly fhowres of godly teares. Hence the servient to 
Pafchall Lambe, (the figure of Chrift ■ Jefus) was appoint- f P iritua11 W- 
ed by the Lord to be eaten with bitter herbs, implying 
and teaching that Jefus Chrift himfelfe, his blood, pardon 
of Jin, Life and Salvation, and all the fpirituall and eter- 
nallfweets that here below we finde in Chrift Jefus, they 
have not their native and proper rellifh without the helpe 
of fuch fharp and bitter hearts. 

What though therefore in Gods councel before the 
world was, all his works of creation and redemption, voca- 
tion, juftification, glorification are knowne to him and acted 
by him ? I fay, in the moft inconceivable deep councels 
of his will, according to which he worketh all things, Gods coun- 
Ephef. 1 . 11? yet were it prefumptuous madneffe in us, ^ t s ^from 
and a tempting of the jealous eyes of the moft High, tomenes& en- 
neglect the wayes, and meanes, and paths of mercy f r deavours - 
Soul or Body, which his moft holy Wifedome out of infi- 
nite Grace and goodneffe hath appointed to us ? 

A fecond fharp and bitter pill to purge out fpirituall 
corruption, is a due and ferious pondering of the nature, 
of the juftice of the moft High; notwithftanding all the 

infinite 



(p) 

The due con- infinite y«;^/#^ of the Ocean of his mercy, and notwith- 
sideration of ftanding all the colours and pretences which we poor fin- 
is an heavenly ners i nvent to our Selves, to hide from our eyes, the 
though Utter greatnej/e and dreadfulnejfe and terrours of it. 
P lll: Well therefore might Job fay: therefore am I troubled 

at his prefence, and when I conflder I am afraid of him; 
and David, Pfal. 119. My Flefh trembleth for fear of 
thee, and I am afraid of thy judgements. 

Objefi. But John faith, perfect love cafteth out fear. 
I anfwer, The true love of God, never cafleth out the 
true feare of God, but only that which is falfe and coun- 
terfeit 9 that which is the fear of a Be aft of flaves and 
Devils. 

Hence it is that the Spirit of the fear of the Lord was 
poured upon the Lord Jefus himfelf. 

This feare is an holy awe or reverence proper to a 
true and heavenly ingenuous child of God, even (firfi: 
and chiefly) to Chrift Jefus, the elder Brother (in a fence)' 
of all the children of God. To cherifh which holy fear 
of God, let us cafl our eyes upon the fiery flames of his 
feverejuftice revealed unto us in a three- fold time, the 
time paft, prefent, and to come. 

For the time paft, how dreadfull is that we finde of 
The dread- the rejection and ejeffiion of fo many glorious heavenly 
full rejection Spirits the Angels, tumbled down for their fin of Pride, 
o t e nge s f rom ^ h e ighth of Heaven, and their glorious attend- 
ance upon God, to the depth of Hell in horrible fa-very 
to everlafting finnes and torments. 

How dreadfull was that dolefull Sentence upon the 

The dreadfull w hole race of ' mankinde, for the Sin of the firfl root, our 

a e nmankin P d! afirft Parents in Paradice? How wonderfull thok Plagues 

and Deftr unions upon Pharaoh and the land of JEgypt, 

The destmc-^ or tne i r oppreffing Gods people. 

tion of Egypt And (before that) how fearfull and horrible was that 
and Sodom, & deftruElion and burning up of Sodom, and Gomorrah and 
world ° e other Cities with, fire and brimftone from Heaven r 

And 



(53) 

And (before both thefe) how wonderfully fearefull and 
univerfall was, the deftruclion of the whole world, in 
that choaking, and All-o'erwhelmingT^W or deluge. 

How fearfull were the stroaks of Gods difpleafure Fearfdll 
upon his owne people of Ifrael, in their many Deftruc- So^'ustice 
tions and Captivities} How fearfull the rejection of the upon Israel 
ten Tribes wholly fwallowed up and loft for fo many ages 
and generations ? 

How lamentable were the deftructions (and efpeciall u the 
that by Titus and Vefpafion) of the holy City, that glori-Jews and Je~ 
ous Jerusalem, in the {laughter and captivity of 1 1 ooooo rusalem - 
thoufand Jewes, men, women and children ? 

How fearfull was the rejection of that whole Nation 
of the Jewes, ever fince but a curfe and zfcorne to all the 
reft of the Nations of the world to this day ? 

And (above all) who can but tremble at the impartially ^^^ 
flames of Gods juftice on that green and innocent tree, his of his love the 
owne, and only begotten fon Chrift Jefus, when he flood Lorc? Jesus ' 
furety in the room offlnners to make fatiffaction for their 
tranfgreffions ? 

Objecl. Grant Gods juftice and fierce wrath to be fo hot, 
fo fiery and fearfull towards his enemies, yet, what need 
his children fear his juftice, fince that it is fatiffied and 
his wrath appeafed towards his people, by the fufferings 
and blood-sfhed of Chrift Jefus. 

I anfwer, It is fo evident, that although Chrift Jefus The hea & 
his blood, hath quenched the fire of Gods eternal wrath dolefull 
toward his people, and fweetened the bitter Cup of all ^ r ° aks . ** 
prefent Judgements and afflictions : yet for his Name and 0U s hand upon 
Juftice fake in this world, Gods children have temporally his o wn peo- 
felt the fearfull ftroks of his difpleafure, and judgment^ this 
muft begin at the houfe of God. 

Hence that dreadfull blow of Gods righteous hand 
upon our firft Parents Adam and Eve, caft out of Paradice 
with their pofterity (even the whole race of mankind) not- 
withftanding their belief in the promifed feed of Chrift Jefus. 

p Hence 



(54) 

Hence the heavy ftroakes upon Lot, upon Lots wife, 
upon Mofes, upon Aaroriy upon Sampfon, upon Eli y upon 
David, upon Hezekiah, upon Jojiahy &c. 

Objecl. But fome may fay, G^ fees no fin in Jacoby &c. 

i" anfwery Their calamities are Judgements, that is 

righteous fentences of the moft high, JudgementSy though 

not eternall Judgements : thefe vindicate Gods name and 

Juftice before an unrighteous world, and beare him wit- 

neffe of his impartiality , even towards his owne children; 

Godsholyend thefe humble and bring his people to repentance and 

m his fore af- con f e ff lon anc [ quicken their pace, and their hearts, to 

fhctions upon j » t. , r > . 5 

his people, watch againft future fins and provocations. 

Hence faith the Spirit of God exprefly, i. Cor. n. 
For this caufe (that is for his childrens abufe of the Lords 
Supper) many are weak and fick, and fome are falne afieep; 
God chaftifeth his own people, true chriftian ChurcheSy 
for the abufe of his holy Ordinances and appointments. 

In the fecond place, let us caft our eyes abroad and 
behold the direfull figns and tokens, of Gods fevere 
Gods justice J u fti C e executed at this prefent in the world. How la- 
the present" 1 mentably doe we fee before our eyes the daily and con- 
forrows of all tinued effects of that firft wrath upon mankind, in fo 
forts. many Jorrows of all forts for the firft tranfgreffion. 

Let us confider of the great conftant reproach and 
mifery over all the Nations of the Worldy by reafon of 
Gods righteous Sentence in the divifion of fo many Tongues 
and Languages. 

O come and fee (faith David) what Defolations (Pfal. 
46.) the Lord hath wrought in the Earth ? How many 
hundred thousands of men, women and children have of late 

years been fwept awav in the world, bv wars, famines and 
The horrible ^ ^yo Y ' > J .>J 

desolations T e J mences • 

of late years. And fince we are commanded to weep with them that 
weep ; O that our heads were fountainSy and our eyes 
rivers of waters, that wee might weep with Germany, 
weep with Ireland, yea, weep day and night with England 

and 



(55) 

and Scotland (to fpeake nothing of other remote Nations) 
in laying againe and again to heart the ftroakes of Gods 
moft xi^xX&ovl's, judgements, m their moft fearfull {laughters 
and dejolations. 

The effects and marks of thefe moft dreadfull blowes, The wondep- 
every eye is forced to fee but yet there are fame ftroakes, full fpirituall 
more fearfull and yet not eafily perceived ; fuch are the J ud g en jents 
righteous judgements of God, giving up the Nations oftions. 
the world to fo many horrible and blafphemous worjhips, 
idolatries and Juperftitions. To fpeak nothing of whole 
Nations and Kingdomes, that know not at all the true and T , ,. 
living God, how cold and hard is thaty?0/ze that lyes upon judgement 
the mouth of that wonderfull grave of unbelief e, wherein u pon the 
the Nation of (Gods choice and love) the J ewes lye bu- ewes * 
ried and o'rewhelmed to this day ? 

Who can but wonder and tremble at fo many hundreth 
thoufand and millions of men given up for fo long a 
time (in fo many and fo mighty flourifhing Nations of 7 h ^ direfu11 
the world) I fay, given up to thofe two monftroufly be-Mahumata-° 
witching Worfhips of Mahumatijme and Antichriftianijme, nism, and 
the dire effects of Gods most righteous judgements upon A^ hristia " 
the Eajlerne and Wefiterne profeffors of the knowledge 
of God m Chriji Jejus ? 

Adde to thefe that moft fearfull and deplorable cap- 
tivity of the very Joules and conjciences of Gods owne peo- ^ te Amenta- 
pie (for fo many hundred years) under falfe and fuper- f Gods^own 
ftitious Worjhips. A righteous judgement, though not people to 
fo eafily difcerned, yet in it felfe moft dreadfull, and^^ 11 
exceeding all the temporall calamities in the world. 

But (thirdly) from thefe two times of paft and prefent, 
let us caft our eyes on the third which is yet to come, 
as Jure and wonderfull, will fhortly be thefe two moft 
wonderfull and dreadfull downfals of thofe two fo mighty 
Monarchies (fo great enemies to Chrift J ejus) the Turkijh 
and the Popifh : according to the Prediction of the holy 
Prophets. How fearfull the ejfufion of the Viols, in part 

fulfilled, 



fulfilled, and yet to be powred forth in their feafon ? 
, And not a little wonderfull is that mighty deftruction of 

and eternall tne Nations Gog and Magog gathered as the fund of the 
judgement Sea againft the camp of the faints of the holy City. 
yet to come. ^ n( j ^ to come to tne f u j| ^ m '^ a nd finall fentence of 

the moft righteous Judge of the whole world) with what 
horrours and t err ours fhall thefe Heavens and Earth paffe 
away ; this Earth with the works thereof being confumed 
and burnt up ? How inconceivably direfull will the laft 
eternall judgement be, when two worlds of men (the for- 
mer deftroyed by water, and this by fire) mail appeare, 
before the moft glorious ^ribunall of the Son of God? 
When all the moft fecret fins fhall be brought to tryal, 
and an account fhall be given for every idle word? 

who who can conceive the terrours of that thunder- 
ing fentence [Goe yee curfed into ever lofting fire, prepared 

for the Devill and bis Angels, where the worm never dyes, 
and the fire never goes out.'] 

Object. But fome may fay, Can thefe fayings be any 
other then a Parable or fimilitude ? for is the Devill ca- 
pable of any mat eriall fire ? fuch as now is grievous and 
painfull toflejh and blood? 

1 anfwer, Grant thefe fayings Parabolicall or fimilitudes, 
The Parables as a ^° ^at °^ Dives and Lazarus : yet what are Para- 
of holy Scrip- bles and and fimilitudes but Glaffes to reprefent unto us 
ture arefulof- n more plain and eafie waves the holy truth and mind 

heavenly ker- - r J J 

nels of Truth. Of Goaf 

The Kernell of truth is not the leffe fweet though 

wrapt up in the Jhels and husks ; Beyond all queftion 

The worme therefore Chrift Jefus foretels moft fure and inconceive- 

that never able plagues to all that know not God, and obey not his 

fireAat ne- 6 glorious Gofpel : And by this Worme that never dyes, 

ver goes out. and this fire that never goes out, declares a torment to be 

inflicted upon both men and devils which fhall be ex- 

tream like fire which fhall be univerfall upon the whole 

finfull creature, no part exempted, which fhall be alfo 

eternall. 






( m ) 

eternal!, never dying, never ending, yet we may adore 
Gods righteous judgements and (working out Salvation 
with fear and trembling) make fure of a Jefus a Saviour 
to deliver us from the wrath that is to come. 

In the next place (my deare Love) let us downe to- 
gether by the steps of holy meditation into the valley of the T 
fhadow of Death. It is of excellent ufe to walke often t i n of death* 
into Golgotha, and to view the rotten Jkuls of fo many 
innumerable thoufands of millions of millions of men 
and women, like our felves, gone, gone forever from 
this life and being (as if they never had life nor being) 
as the fwift Ships, as the Weavers fhuttle, as an arrow, 
as the lightning through the aire, &c. 

It is not unprofitable to remember the faces of fuch 
whom we knew, with whom we had fweet acquaintance, 
fweet fociety, with whom we have familiarly eaten and 
lodged, but now growne loathfome, ugly, terrible, even to 
their deareft, fince they fell into the jawes of death, the 
King of terrors. 

And yet they are but gone before us, in the path all 
flefh mull tread : How then mould we make fure, and 
infinitely much of a Saviour, who delivers us from the 
power, and bitternejfe of Death, and Grave, and Hell, who 
is a resurrection and life unto us, and will raife up and 
make our bodies glorious, like his glorious Body, when 
he fhall fhortly appear in glory. 

It is further of great and fweet ufe againft the bitter^ 
nejfe of Death, and againft the bitter-Jweet delufions of this 
world daily to thinke each day our lafi, the day of our 
laft farewell, the day of the fplitting of this vejfell, the 
breaking of this buble, the quenching of this Candle, and 
of our paflage into the land of Darknejfe, never more to 
behold a fparke of light untill the Heavens be no more. 

Thofe three uncertainties of that moft certain blow, to T ... 
wit, of the Time when, the Place where, the Manner how uncertainties, 
it fhall come upon us, and dafh our Earthern Pitcher all 

q to 



(58) 

to pieces, I fay the confederation of these three, fhould 
be a threefold cord to bind us fail to an holy watchfulnejf 
for our departures , and a fpur to quicken us to abound- 
Meditations ant faithfulnejfe in doing and Juffering for the Ztfrd and his 
of death pow- Chrift, it fhould draw up our minds unto heavenly ob- 
many hea° jetls, and loosen us from the vexing vanities of this vaine 
venly yurpo-puffe of this prefent finfull life. 

SC3, Oh how weaned, how fober, how temperate, how mor- 

tified mould our Jpirits, our affeclions, our dejires be, 
when we remember that we are but ftrangers, converfe 
with, ftrange companies, dwel in ftrange houfes, lodge in 
ftrange beds and know not whether this day, this night 
mail be our finall change of this ftrange place for one 
far Jlranger, darke and dolefull, except enlightened by 
the Death and Life of the Son of God. 

How contented mould we be with any Pittance, any Al- 
lowance of Bread, of Cloaths, of Friend/hip, oiRefpecl, &c? 
How thankfull unto God, unto man mould we poor 
ftrangers be for the leaft crum, or drop, or rag, vouchfaf 'd 
unto us, when we remember we are but ftrangers in an 
In, but pafTengers in a Ship, and though we dreame of 
long Summer dayes, yet our very life and being is but a 
fwift fhort paffage from the bank of time to the other fide 
or Banck of a dolefull eternity ? 

How patient fhould our minds and bodies be under the 

crojjing, difappointing hand of our all-powerfull Maker, 

of our moft gracious Father, when we remember that 

this is the fhortj^zz of our purging and fitting for an eter- 

nall Glory, and that when we are judged we are chaftened of 

the Lord, that we fhould not be condemned with the world ? 

How quietly (without the Jwellings of revenge and 

wrath) fhould we bear the daily injuries, reproaches, per- 

Jecutings, &c. from the hands of men, who pafTe away 

and wither (it may be before night) like grajfe, or as the 

Jmoake on the chimnies top, and their love and hatred 

ftiall quickly perifh? 

Yea, 



(59) 

Yea, how bufie, how diligent, how felicitous mould we 
be (like fir angers upon a flrange Coafi) waiting for a 
winde or pajfage) to get difpatched what we have to doe 
before wee hear that finall call, Away, Away, let us be 
gone from hence, &c. 

How mould we ply to get aboard that which will 
pafTe, and turne to bleffed account in our own countrey ? 

How mould we over-look and defpife this worlds 
trajh which (as the holy woman going to be burnt for 
Chrifi faid of money) will not pafTe in Heaven ? 

How zealous for the true God, the true Chrifi, his 
praife, his truth, his wor/hip, how faithfull in an humble 
witnefTe againfl the lyes and cozening delufions of the 
Father of lyes, though guilded o're with truth, and that 
£q the hands of the higheft or holyeft upon the Earth ? 

How frequent, how conftant (like Chrifi J ejus our 
Founder and Example) in doing good (efpecially to the 
Souls) of all men, efpecially to the Household of Faith, 
yea even to our enemies, when we remember that this 
is our feed time, of which every minute is precious, and 
that as our /owing is, muft be our eternall Harvefi : for 
fo fayeth the Spirit by Paul to the Galathians : He that 
foweth to the ftejh, /hall of the fle/h reap corruption or rotten- 
nejfe, and he that foweth to the Spirit, fhall of the Spirit 
reap life everlafting. 



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